The Padma-Purana, Part 6

THE

PADMA-PURANA

PART VI

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First Edition: Delhi, 1952
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CONTENTS

PADMA-PURAIjJA : SECTION V: PATALAKHANDA
(CONTINUED)

68. The Horse Sacrifice Ends 1939

69. The Story of Krs^a Begins 1941

70. A Description of Sriky^pa 1950

71. The Greatness ofRadhakr§va 1954

72. Devotees of Kr^pa Born in Gokula as

Cowherdesses 1961

73. The Greatness of Mathura 1970

74. Arjuna’s Wish and Its Fulfilment 1974

75. Narada’s Experience 1987

76. The Greatness of Knoa 1991

77. A Description of Kf$Qa 1992

78. Worship Prescribed for a Devotee of Vi^^u 1997

79. Do’s and Don’t’s for a Devotee of Vi§^u 2001

80. Monthwise Rites Prescribed for a Vi§i>u Devotee 2005

81. Mantracintama^i for Devotees of Kf^^a 2010

82. The Greatness of Vpdavana 2015

83. Kr§t]ia*s Love Sports in Vyndavana 2021

84. Meditation of the Lord 2029

85. Greatness of Vai^akha 2036

86. Acts to be Performed in Vai^akha 2041

87. Subtle Are the Ways of Dharma 2045

88. Sumana on Kinds of Sons 2050

89. Deva§arman*s Life in the Previous Birth 2052

90. An Account of DevaSarman’s Good Deeds

of Previous Birth 2057

91. Happy End of Deva^arman’s Story 2061

92. Citra’s Story 2062

93. Divyadevi Is Married to Virasena 2070

Contents

94. The Means of Destroying Sins 2072

95. More Rites and Rituals to be Observed in

VaiSakha 2083

96. Deeds Leading to Hell and Heaven 2094

97. More Sinful and Meritorious Deeds 2104

98. The Greatness of Vai^akha 2111

99. Ka§yapa*s Advice to King Mahiratha 2119

100. Carnal Enjoyment Is Sinful 2125

101. King Mahiratha Goes to Vi$QU*s Abode 2128

102. King Mahiratha Gives Part of His Merit

to the Sufferers in Hell 2132

103. How to Meditate on Kr?ija in Vaisakha 2134

104. Dialogue between ^ambhu and Rama 2140

105. The Importance of Sacred Ash 2153

106. A Sinful Brahma^a Becomes an Attendant

ofVirabhadra 2171

107. Virabhadra’s Heroic Deed 2179

108. How to Prepare Sacred Ash 2186

109. Jabali Recommends Phallus Worship to the

Br^maiijia Ik^vaku 2192

110. How a King Became Siva’s Attendant Agnisikha 2200

111. The Sinner Vidhfta Goes to Siva’s Abode 2207

112. The Story of So^ia and His Wife Kala 2211

113. The Requirements for Narrating a Pura^a 2221

114. Dialogue between Siva and Rama 2226

115. Reciting and Listening to Purapas Is Meritorious 2260

116. Narration of the R^ayapa of a Former Kalpa 2267

117. Fruit of Worship by Justly Procured, Stolen

and Impaired Material 2294

V.68.1-18

1939

CHAPTER SIXTYEIGHT
The Horse Sacrifice Ends

Se$a said:

1 -6. Indra together with the gods tasting at the sacrifice
the oblations cooked and seen by Ramacandra. did not obtain
satisfaction. Vi^tm, l$iva, so also Brahma having four faces*
Varu^ia, Kubera and other gods tasted the oblations refined by
Vasistha. The best brahmarjas also were as it were oppressed
with hunger after taking the food. The treasure of pity (i.e.
Rama), having gratified all gods with the oblations, and being
urged on by Vasistha, did what was necessary to be done
according to the rules. The brahma^as were pleased with the
gifts; the great gods were pleased with the oblations. All being
gratified on receiving their portions, went home. To the priests
headed bythehotf (i.e. the priest reciting the prayers of the
Rgvedaat the sacrifice) he gave kingdoms in the four directions.
Those br^ma^as who were pleased, gave blessings to Rama in
an auspicious manner.

7-18. Then having offered the full oblation, Vasi§tha said
to the good ladies: “You should felicitate the king who has
completed the sacrifice.” Hearing those words, those ladies
gladly scattered parched grains over Rama who had vanquished
Cupid by means of his handsomeness and was adorned with
great gems. Surrounded by crores of kings going on foot, he
went to the best river surrounded by groups of birds. As the
lord of stars with his lustre going up and being surrounded by
his wives, shines, in the same way Rama surrounded by hosts of
kings shone. Coming to know about that great festival, all
people were hurrying and their eyes had become steady after
seeing the face of the husband of Sita. The people, seeing the
lord of kings going with Sita to the river and having desired
since long to see (R^a) were delighted. Many actors and
singers, singing the bright glory (of Rama), followed the lord of
the earth saluted by the entire world. The female dancers,
dancing there and disturbing the minds of their husbands, and
sprinkling (water) over them with syringes, went to serve Rama.

1940

Padma Puribfa

Smearing the great king with turmeric and saffron and smearing
one another, they obtained highest joy. They, with necklaces
of pearls put on the pairs of their breasts and marked with ear¬
rings of gold, touching the pairs of their ears, went along the
path crowded with men and women. They duly reached the
river flooded with auspicious and holy water.

19-24. Having gone there, Rama with Sita followed by
Vasi^tha and others entered the holy water. All the kings and
the people entered after him. With lovely syringes they sprinkl¬
ed the water purified by the dust of his feet and saluted by the
entire world over one another. All with very red eyes enjoyed
more than they expected. That righteous Rama, having sported
for a long time along with Sita with the waves in the flood of
that auspicious water, again went out (of the river). The king
having put on a silken garment, having (worn) a crown and
ear-rings, having excellent bracelets with the beauty of armlets,
having the charm of a crore of Cupids, and being praised
by best kings, shone. The noble-minded king, having fixed
the sacrificial post adorned with excellent colours on the
bank of the river, obtained the wonderful glory in the three
worlds, which was not easily obtained by other kings.

25. Thus, along with the daughter of king Janakahe,
performing three horse-sacrifices, obtained matchless fame in
the three worlds very difficult to be obtained even by gods.

26-38. O dear one, I who was asked (by you), have des¬
cribed (to you) the good story of Rama. 1 have described the
sacrifice in detail. O brahmat^a, what do you ask again? He
who, through devotion for Vi§iju, hears the (description of) the
good sacrifice of Rama, would, after having crossed (i.e. over¬
come) the sin of killing a brahma^a, obtain the eternal Brah¬
man. A sonless man would obtain sons; a poor man would
obtain wealth; a person suffering from a disease gets rid of it;
one that is bound gets free from bondage. Hearing Rama*s
story even a wicked can^ala obtains the highest position. What
to say of the best brahmana, solely intent on devotion! By
remembering Rama sinners would obtain the highest position,
the highest heaven difficult to be obtained by gods like Indra.
Those men who remember the best of the Raghus, are blessed.

V.69.1-3

1941

In a moment they, having crossed the mundane existence, go to
inexhaustible happiness. Every letter (of the story of Rama) is
a wild lire burning the bamboo in the form of a brahmaoa's
murder. One should worship that teacher who makes one hear
(i.e. recites to one) that. Having heard the story, one should give
the reader along with his wife a couple of cows after having
honoured him with garments, ornaments and food. O best
brahma^a, having fashioned charming, excellent, golden images
of Rama and Sfta shining with ear-rings and adorned with
rings, they should be presented to a brahma^a only. His deities
and dead ancestors would then reach Vis^u’s heaven only. You
formerly asked me about Rama’s story. I told it to you. O
brahma^a, what else should I tell you, the intelligent one.
Those who listen to this story, destroying the heap of (sins due
to) brahmapa-murders, go to the highest position, very difficult
to be obtained by gods. There is no scope for doubt here that
he who kills a cow or his son, or he who drinks liquor, or who
violates his teacher’s bed (i.e. his wife), becomes purified in a
moment.

CHAPTER SIXTYNINE
The Story of Kr^ria Begins

The sages said:

1. O glorious one, we have duly heard from you the (des¬
cription of) Rama’s horse-sacrifice. Now tell us the greatness
-(i.e. glory) of noble Snk;’$Qa.

Suta said:

2-3. O best sages, (please) listen to the nectar-like story of
^rikfSQa. I shall tell you what Parvat! asked the lord of beings.
Once goddess P^rvati with her mind affectionate towards ^iva,
having saluted him with reverence, said these words to him:

1942

Padma PurSipa

Pirvatl said'.

4-5. The place of Vi§ 9 u staying without and within the
crores of universes, is beyond them, is the chief one, the best one,
and excellent. There is no place superior to the one which
is Kr§t)ia’s charming place, dear to him. O great lord, I desire to
hear it all. (Please) tell it.

The lord said'.

6-15a. The highest, excellent secret place dear (to Visnu) is
more secret than a secret place, is holy, is very wonderful, and
gives great joy. O goddess, it is great, very difficult to reach
among all the places that are difficult to reach; it is full of all
power, and is concealed among all places. This place of Vi§nu
is the chief among the places of the Satvatas, is extremely
difficult to reach, is eternal, is called Vyndavana, and is situated
above the universe. It is the complete Brahman, happiness and
glory, is eternal, is bliss, and is imperishable. Vaikuptha is a
part of its portion; on the earth there is Vrndavana itself.
Whatever is the glory of Goloka is settled in Gokula. Whatever
glory is (found) in Vaikunffia is settled in Dvaraka. Whatever is
the glory of that highest Brahman, it always resorts to Vrnda¬
vana. In the forest Kr$^a*s abode is especially great among
them. Since that which is named Mathuraka is solely dear to
Visnu, therefore in the three worlds the earth is blessed. His
own abode, named the region of Mathura, is superior; it is a
concealed, multiform place, situated within a city. The Mathura
region is of the form of a thousand-petalled lotus. Due to the
roaming about of Vi§i^u*s disc, the wonderful abode of Vi§iju
(has come about). Its pericarp and petals are extensive, and has
sprung up with secret trees.

15b-23a, The twelve groves are important. In the order of
importance they are: Bhadra, Sri, Loha, BhatJ^ira, Maha, Tala,
Khadiraka, Bakula, Kumuda, Kamya, Madhu(vana) and Vnida-
yana. They are twelve in number. Seven of them are (situated)
in the west of Kalindi. The five on the east are (together) called
Paficavana (i.e. the five groves). There is a great, secret grove
called Gokula and also Madhu(vana)-Vrndavana. This latter is

V.69.23b-51

1943

called the place of Kr$i;ia*s sport-delight. (Then there are:)
Kadamba, KhaQ^lana, Nandavana, Nandisvara, Nandanandana-
khan^a» Palana, ASoka, Ketaki, Sugandhamanasa, Kaila, Amrta,
the place of his eating (food); Sukhaprasadhana, Yatsaharapa,
^esasayika; the village ^yamapurvodadhi, so also the city Cakra-
bh^u; Samketa, Dvipada» dusty due to the sports of children;
Kamadruma, Sulalita and the grove Utsuka. It is a place of the
enjoyment of pastimes of various kinds, so also of the enjoy¬
ment of many sports; Nagavistaravi§tambha (literally, stopping
of the expanse of the serpent), and having secret trees growing
in it.

23b-51. The great place called Gokula is the thousand-
petalled lotus. The great place in it, its pericarp, is the excellent
abode of Govinda on a golden seat and is adorned with a golden
pavilion. The petals have sprung up in (i.e. from) the pericarp
in due order in the (main) directions and intermediate directions.
The petal which is said (to be situated) in the south is the best
and the best among the best (i.e. most) secret places. In that
petal is a great seat inaccessible to the Vedic and sacred
texts. It is difficult to obtain even for the lords of the meditating
saints, is the soul of all, and is Gokula. In the south-east there
is the second petal, a secret petal. It is Samketa, Dvipada; in
that region two huts are situated. In the east there is the third
petal, an excellent and chief place. It is said to be hundred
times more meritorious than the contact with all holy places like
Gahga. In the north-east is the fourth petal, and the place is on
the seat of the inspired sages. A cowherdess would obtain
Kr^^a as her husband at that place due to her worshipping
Katyayana. It is said that snatching off of the garments and orna¬
ments (of the cowherdesses) took place there. In the north is
said (to exist) the fifth petal, the best of all petals. Here itself is
the petal resembling Karnika (literally, the pericarp), called
Dvadasaditya (i.e. having twelve suns). In the north-west is the
sixth petal. Kalihrada is said (to be situated) there. It is said to
be the best of the best petals, and the chief place. In the west is
said (to exist) the seventh petal, the best of all petals. It gives
the desired boons to the groups of the wives of Vi^QU. Here
even a demon obtained salvation difficult to be obtained by
gods. Here only is the petal called Brahmadala deluding

1944

Padma Purdna

Brahma. In the south-east is said (to exist) the eighth petal
(called) Vyomaghatana. The killing of tSahkhacu^a took
place there. It is the place of the enjoyment of many sports.
The eighth petal is well-known, and is said to be situated within
the Vfndavana-forest. The glorious Vpidavana is on the south
of Yamuna. There is seen the place of ^iva-phallus, called
Gopi^vara. Outside it is the sixteenth petal, glorious and full of
beauty, which, due to going round it in order, is said (to exist)
in all directions. It is a great place, a great abode, named
Svadhamadhava. The first petal is the greatest, and its greatness
is like Karnika (the pericarp). There is the Kar^iika on the
Govardhana mountain which is lovely and is ever the abode of
pleasure, is a grove full of great sports where Kfsna would
be the lord of the Nityavfndakanana. Kf^na became (there) a
cowkeeper. What is the use of further talking much? The third
petal is called SarvaSre^thottamottama. The fourth petal is
called Mahadbhutarasasthala. There is the beautiful grove
(called) Nandisvara, and there is said (to exist) abode of Nanda.
The fifth petal is called Kartiikadalamahatmya. Here Gopala
(i.e. Kfsoa) engaged in tending the cows, dwells. There, which
is said to be the sixth petal, is said (to exist) Nandavana. The
seventh lovely petal is called Bakularatiya. The eighth is Tala-
vana where the cows were killed. The ninth charming petal is
called Kumudarattya. The tenth (called) Kamarajsiya is the chief
and the cause of all. There is Brahmaprasadhana (lit. decora¬
tion of Brahma), and the manifestation of the disguise of Vi^nu.
It is the place of the pleasures of (i.e. due to) Kj-s^a^s sports,
and is said to be preeminent. The eleventh petal is called Bhak-
tanugrahakarana. A bridge is constructed here; and the place is
full of many groves. The twelfth lovely and charming petal is
Bhaa^ira; there was engaged in sports and was surround¬
ed by ^ridaman etc. The thirteenth best petal is known as Bhadra-
vara. The fourteenth petal is called Sarvasiddhipradasthala.
There is ^rivana, which is charming, and is the cause of all
splendour; it has a part of Kr$i;t&’s sports and enhances glory,
beauty and fame. The fifteenth excellent petal is known as
Lohavana. The petal resembling Kartjlika is said to be the
sixteenth petal.

V.69.52-69

1945

52-55. There is said to be a secret, excellent, great grove.
(Krstia) surrounded by keepers of calves (i.e. young cowherds) is en¬
gaged in child-sports. The murder of Putana etc. and the breaking
of twin Arjuna trees (took place) there. The young Gopala, five
years old, the ocean of love, joy and pleasure, and called Damo-
dara, lives there. This is said to be a well-known petal, and
best and excellent of all petals. The sport of Kr§pa (takes place
here). It is called Kinjalkiviharadala. It is also called Siddhapra-
dhanakinjalka.

Parvati said:

56. I desire to hear the importance and the wonderful
secret of Vfndarapya. O great lord, narrate it.

The lord said:

57-59. O most beloved one, I have told you the best,
greatest mystery, the secret of secrets, and the rare of the rare.
O goddess, it is watched over in the three worlds, and well-
honoured by the lord of gods. It is desired by Brahma and
others; the place is resorted to by gods and inspired sages. The
best among the meditating saints are devotedly always intent
upon meditation on it only. There is the continuous singing
and dancing of gandharvas and celestial damsels.

60-69. The glorious Vmdavana is charming and is an abode
of complete joy and pleasure. There are many desire-yielding
gems; and the water is full of the taste of nectar. The big tree
there is surrounded by Kadamba trees. There is the lady
Lak§mi, the man Vi§pu, produced from the tenth part of it.
There (one sees) Kr§ija, of the age of a boy, always of a joyful
figure, walking dramatically, with a face having continuous
sweet but indistinct talk, with the forest resorted to by devotees
of Vi§pu, of a pure nature, and full of love, engaged in the joy
of the complete Brahman, full of the thoughts about him; being
inspired by his image; (the forest was) charming due to the sweet
notes and humming of the intoxicated cuckoos and bees, having the
musicof pigeons and parrots, with thousands of intoxicated bees,
rich with the dance of the enemies of serpents (i.e. peacocks), full

1946

Padma Purlbja

of all amorous joyful sports; it was full of the pollen of flowers
of various colours; it had the full moon always rising, and served
with the sun having cold rays; it was without misery, free from
grief, and old age and death. It was free from anger, free from
jealousy, unbroken (i.e. complete) and without ego; it had the
nectar of full joy; it was the ocean of full love and happiness.
The great abode was beyond (all) qualities and was of the nature
of full love, where due to horripilation tears were shed by trees
etc.; then what can be said about Vi§ou*s devotees having cons¬
ciousness! It was Vmdavanaon the earth due to the constant
contact with the dust of Kfstia’s feet.

70-78. The Vrndavana is the seed-vessel of the lotus having
a thousand petals, by the touch of which the earth is blessed in
the three worlds. On the earth Vrndavana is a greater secret
than a secret (i.e. the greatest secret) and a charming (place). It
is an inexhaustible, unchangeable abode of Govinda, containing
greatest joy. It is non-different from Govinda’s body, and is the
abode of the joy of (reaching) the complete Brahman. There
salvation is had by the touch of the dust(-particles). What can
be said about its importance? Therefore, O queen, by all means,
keep in mind that forest. In the Vpidavana parks, (one sees)
Krsna having a boy’s body. Kalindi went round its pericarp.
The water of Kalindi is pleasant due to sports, is deep, and
attractive due to fragrance; it was mixed with the nectar of joy;
it is the dense place of honey; it is bright with many colours due
to flowers like lotuses and blue lotuses. The water is lovely; it
looks beautiful with birds like the ruddy geese with various
sweet and indistinct notes; it is very lovely due to the waves. On
both of its sides (there is a pericarp) which is lovely and fashion¬
ed with pure gold, said to be a crore times more meritorious
than Gahga (Gahgakotiguijia). In the pericarp (Karmka) there
is the KotiguQa where Kf^na is engaged in sports. Kalindi,
Kar^ika and Kf§pa are not different from one another. They
(just) have one body.

Par van said:

79. O you not having a beautiful body, I desire to listen to
the wonders of Govinda. O you treasure of compassion, tell
(them to me).

Y.69.80-107

1947

The lord said'.

80-107. In Vmdavana adorned with lovely sprouts and
beautified with the foliage of the branches of good trees extend¬
ing over a yojana, in a charming abode there is a very bright
seat for abstract meditation. It is fashioned with eight angles
and is charming due to various lustres. On it is an auspicious
throne (decked) with rubies. There is an eight-petalled lotus
lying comfortably in the pericarp. It is the great abode of
Govinda. How can its greatness be described? A man should
meditate upon Kf spa who is served by the group of cowherdesses
remaining in (i.e. following) the advice of Govinda (i.e. Kf§oa)
who has the (proper) age and form for the divine station of the
cowherds, who is thelordof Vrndavana, who is the chief of the
station of the cowherds, who always has splendour, who alone
is dear to the children of the station of the cowherds, whose
childhood has broken into youth due to age, whose body is
wonderful, who is without a beginning but is the origin of all,
who is the dear son of the cowherd Nanda, who is to be sought
after through the sacred texts, who is unborn, who is always
charming to the cowherdesses, who is the highest abode, who is
the highest form, who has two arms, who is the lord of the
station of the cowherdesses, who is the son of a cowherdess, who
is the only cause of the qualityless (Brahman), who is very
glorious, who is fresh and pure, who has a dark lustre, who is
charming, who is much glistening like the row of fresh clouds,
who is pleasing to touch due to his great loveliness like a fully
opened blue lotus, who gives comfort, who is glossy like the
heap of collyrium that is expanded and is dark and attractive,
whose entire (set of) hair is very glossy, dark, curly and fragrant,
who is charming due to the dark lock of hair and the right part
over it, who is bri gh t on account of many colours and adorned
with bright feathers of peacocks, who has on his crest a charming
string of mandara (flowers), who has put on lovely ornaments,
who is at times adorned with a crown made with a multitude of
big leaves, who at times has the ornament of a crown made with
many gems and rubies, who is covered with unsteady hair, whose
face is like a crore of bright moons, who has put on (his fore¬
head) the mark of musk, who has been (smeared) with bright.

1 Padma Purdi^a

charming yellow pigment made from the urine or bile of a cow,
whose eyes are long like very long petals, having the beauty of
fully opened blue lotuses, in whose smile the creeper-like eye¬
brows dance (i.e. move) closely, and the sight is (i.e. the eyes
are) charming, the tip of whose nose is charming on account or
its beauty due to its being very beautiful and rising, who entices
the three worlds with the rays of the pearls supposed to be
found in the projection on the foreheads of elephants on the tip
of his nose, who is lovely on account of his red and glossy lower
lip resembling red lead, who puts on ear-rings resembling the
shape of crocodiles and made of pure bright gold and of many
colours, and the good cheeks of whom have the resemblance
with mirrors due to the heap of rays of (i.e. shooting from)
them (i.e. the ear-rings), on whose ears are placed mandara and
lotuses and who is well-adorned with chaplets of the shape of
crocodiles, who has on his chest the (mark of) ^rivatsa and
Kaustubha, whose neck shines with a necklace of pearls, round
whose arm are the bracelets and armlets with divine rubies
shining and mixed with lovely gold, whose waist is adorned with
small bells, whose beautiful feet are adorned with the beauty of
sweet(-jingling) anklets, (on whose body) sandal etc. looks
bright with camphor, agaru (sandal) and musk, who is painted
with divine fragrant unguents mixed with a bright yellow pig¬
ment made from cow’s urine or bile, who is shining with soft,,
yellow garment and with whose feet the collyrium is disturbed,
whose lotus-like navel is deep, whose chaplet is depressed in the
line of hair, whose pair of knees is quite round, who is lovely
due to his lotus-like feet, whose palms and soles are adorned
with (signs of) flag, diamond, gold and lotus, who having the-
row of rays shooting from his nails is the only cause of the com¬
plete Brahman. Some say that the unique supreme spirit.
Brahman, is his portion; the wise ones say that Mahavi^uu is his
tenth part; that one alone, who has three modes and who is
fashioned with the essence of (materials required to) fashion all
good things, is thought of in their hearts by the best meditating
saints like Sanaka, who is lovely (as he has) vanquished innu¬
merable crores of Cupids due to his neck that is turned (to a
side), whose golden ear-rings shine when he has put his fine-

V.69.108-118

1949

cheek on his- left shoulder, whose smile is accompanied by a
side-glance, who deludes the three worlds with the sweet, indis¬
tinct notes of his flute put between the contracted lips, who is
drowned in the ocean of love.

Pdrvatl said:

108-115. O lord, tell me everything about the highest cause
Kr§pa, the highest position called Kf§oa, the lord of Vfndavana,
the eternal one, and the only cause of the qualityless (Brahman);
tell me the importance of each secret, about the lovely wonder.
O lord of lords, I desire to hear it.

The lord said:

O goddess, how much can be said about the greatness
of him, the knowledge of whose moon-like rays cannot
be had? Listen joyfully. In the innumerable crores of the
universes, in the rise of the infinite (Prakfti) with three consti¬
tuents, Brahma, Vi§ou, and &va are equal to the parts of the
measure of a croreth of a croreth of his feet. (These) arising
from him are endowed with creation, maintenance, and destruc¬
tion. The bodies of Cupid are the parts equal to the portion of
a croreth of a croreth of his form. Born of his ap^^tara(?) they
entice the world. Brahma is (made of) a part equal to a croreth
of a croreth of the lustre shining in his body. The forms of the
sun are the partial rays equal to a croreth of a croreth of his
light. Those of the form of rays which are a croreth of a croreth
of his portion live due to rays of his body which are the nectar
of great joy, which are of the nature of highest bliss and
intelligence, and which are the only cause of the qualityless
Brahman.

116-118. They say that the lustres of the gem-like (crescent)
moon(-shaped) nails of his two feet are even the cause of the
complete Brahman, difELcult to be understood by the Vedas.
(The fragrance) enticing the universe is but a part which cannot
be measured (i.e. is negligible) of his fragrance; and the various
fragrances are produced from the fragrance etc. of the flowers
touched by him. The first (primordial) matter is Radhika, dear
to Kr^^a. Durga and others having the three constituents are a

1950

Padma PurSrfa

part equal to a croreth of croreth portion of her. The excellent
Vi?pu is produced from the touch of the dust of her feet.

CHAPTER SEVENTY
A Description of ^rlkf^i^a

Parvati said:

1. O lord, I desire to hear (the account worth) hearing of
him and about those who are the members of his assembly. O
you treasure of kindness, (please) narrate it.

The lord said:

2-7. (One can see) Govinda along with Radha seated on a
golden throne. He has the loveliness of form as described before.
His ornaments, garments and garland are divine. He, in his
crooked posture (assumed with his body bent at three points
while playing on his flute) is sweet and very glossy and is the
pupil of the eyes of the cowherdesses. Outside sitting on the
seat for abstract meditation (Yogapitha) covered with a golden
sheet resembling a lion’s skin(?)are the chief ladies deartoKfs^a
and having a strong devotion for him in every limb (of their
bodies). They are Lalita and others, and are the portions of the
primordial matter. Radhika is the primordial matter. In front
of him is goddess Lalita; in the north-west is ^riharipriya; in
the east is Vi^akha; and after her, in the south-east is ^aibya;
Padma is in the south; and then in the south-west, on the
Yogapitha, in front of a bakula tree, is Candravati, dear to him.
Thus they remain in order. These eight are auspicious and chief
natural forms, dear to K|'$^a.

8-13. The chief form is Radha who is similar to Candra¬
vati. Candravali, Citrarekha, Candra, Madanasundarl, Priya,
^ri, Madhumati, Candrarekha, Haripriya—these are the sixteen
original natural forms dear to K.t$Qa. At Vpidavana Radha is
the (chief) goddess, so also Candravati dear (to Kf$pa). In front

V.70.14-26

1951

are thousands of cowherdesses having identical virtues and
beauty and charming eyes. They are lovely, are dressed attrac¬
tively, are young and bright. They resemble the mass of pure
gold, are very much pleased, and have lovely eyes; his form has
got into their hearts, eager for his embrace; they have plunged
themselves into the nectar of Knt^a; in their minds thoughts
about him flash; they have dedicated their hearts to the lotus-like
feet of Krsna, worshipped by their lotus-like eyes.

14-26. On the right are Srutikanyas, gathered in thousands
and myriads, having forms which have infatuated the world,
having in their minds a longing for Kf§na; they have enticed
the three worlds with many natural sounds; there they, overcome
with love, sing the concealed (i.e. great) secrets; on the left are
divine damsels, with divine dresses and splendid with love; they
are proficient in many skills, and are full of many divine senti¬
ments. They are endowed with excellence of beauty and are
very attractive due to their glances; they, not being ashamed of
Govinda, are eager for the touch of his body. Their minds are
merged in devotion to him. They look with a smile and obli¬
quely. Then outside the temple, clearly filled with his beloveds,
(there are ladies) of a similar dress and age, of a similar might
and valour, of similar virtues and deeds, to whom similar orna¬
ments are dear. They are engaged in singing songs of similar
notes and playing upon similar lutes. At the western door is
!§ridama; similarly at the northern (door) is Vasud^a; in
the same way, Sudama is at the eastern door and Kinki^i at the
southern door. Outside it on the golden seat, surrounded by a
golden temple, on another golden altar, adorned with golden
ornaments (one can see) little Kf^ua, surrounded by myriads
and myriads of cowherds like Subhadra, having horns, lutes,
flutes, canes and having (similar) age, dresses, forms and voice,
and being overcome (with sentiments) and meditating upon his
virtues, singing (his praise), drawn in pictures of wonderful
forms, always shedding tears of joy, with their entire bodies full
of horripilation, steady like best meditating saints; with trickling
aloe-wood (paste), (he is also) surrounded by innumerable cow-
keepers; outside it, on a golden rampart, bright with a crore
of suns, and stupefied with sweet fragrance, is a great park

1952 Padma Purdxfa

{spreading) in (all) four directions and having a glorious
Parijata tree in the west.

27-31. Below it (is) a divine golden seat, decorated with
^old; on it (is) a divine throne, decked with gems and rubies. On
it (one can see), Vasudeva, the lord of' the world, who is the
highest joy, who is beyond the three guoas and of the nature of
intelligence, who is the cause of all causes, who is dark like a
sapphire and a cloud, whose dark hair is curly, whose eyes are
broad like a lotus-petal, who has put on ear-rings of the shape
of a crocodile, who has four hands, whose weapons are the disc,
sword, mace, conch and lotus, who is without a beginning or an
end, who is eternal, who is the chief, the Supreme Being, who is
of the form of light, who is the great and ancient abode, who puts
on the garland of wood-flowers, who has put on a yellow garment,
who is glossy, who is adorned with divine ornaments, who has
smeared himself with divine unguent, who is charming due to
Ids lustrous body.

32-37. Then (one can) also (see) the eight ladies dear to
Vasudeva: RukmiQi, Satyabhama, Nagnajiti, Sulaksapa, Mitra-
vinda, Anuvinda, Sunanda, and Jdmbavatidear to him, and also
SuSila. They are bright, are surrounded by their retinue, and are
intent on devotion. In the north (is) a very great park, having
the yellow sandal tree; below it (is) a golden seat decorated
with a jewelled pavilion in it on a pc^ fashioned with gold; on
a bright throne (one can see) Sahkar^a^a i.e. Balarama, with
Revati; he is very dear to the lord, and not having different
virtues and form; he is like a pure crystal; his eyes are like red
lotuses; he has put on a blue strap, is glossy, and has put on
•divine ornaments, garlands and garments; he is always addicted
to drinking liquor with his eyes red due to (drinking) liquor.

38-42a. In the best region in the south, remaining in the
interior of the lovely navel, at the root of the Sant^a tree, there
is the embellishment of a jewelled temple. In it on a bright
4ivine throne decked with gems and rubies, one (goddess) attends
upon god Pradyumna seated upon it. He is full of the charm of
the row of the essences of beauty deluding the world. He resem¬
bles a heap of dark lotuses; his eyes are like the petals of lotuses;
he is (adorned with) divine ornaments and decorations and

V.70.42b-65

1953

<with) smearing of divine sandal; his wonderful body has the
full beauty which has infatuated the world.

42b-52a. In the eastern park in the great forest, resorted to
by divine trees, below there, is a golden seat adorned with a
golden pavilion. On it on a shining, divine, bright throne (one
•can see) glorious Aniruddha with U$a; he is the lord of the
world; he is dark like a dense cloud; he is very glossy; his hair
is dark; his eyebrows are lovely, and resemble a bent creeper;
his cheeks are good (i.e. charming); his nose is fine; his neck is
nice; his chest is lovely and is extremely handsome; he has put
on a crown (and) ear-rings; he is decorated with an ornament
round his neck; his body is extremely lovely on account of the
sweetness of the charming anklets; he is being propitiated by
his dear attendants; music is dear to him; he is the complete
Brahman, always full of joy; his nature is pure goodness; above
him, in the atmosphere (one can see) Vi$pu, the god of all gods;
he is without a beginning; he is the source and of the nature of
intelligence; he is intellect and joy, is supreme, and is the lord;
he is beyond the three constituents; is unmanifest; is eternal;
inexhaustible and immutable; his dark body has the beauty of
the sweetness of the mass of clouds; he is very handsome due to
his dark curly and glossy hair; his charming eyes are very long
•(i.e. broad) like the petals of a white lotus; he is surrounded by
pure beings having crowns and ear-rings (dangling) about the
•cheeks; so also by lovely individuals, of the nature of intelligence
and intent upon meditation on his form, having thoughts about
liim in their hearts, and with their eyes fixed on the tips of their
noses.

52b-65. By means of body, mind and speech purposeful
<levotion is practised. On their left (be is surrounded by)
yaksas, gandharvas, siddhas, vidyadharas etc., so also by groups
of very charming celestial damsels, intent on dancing and sing¬
ing; and in front, in the atmosphere, on a comfortable seat, by
all devotees of Vi$Qu, longing for Kr$osi> and very much desiring
service to his body; ^e is surrounded by) Prahlada, Narada and
others; so also by Kumara, l^uka and devotees of Vi$t^u; so
also by Janaka and others, having a bright (i.e. strong) senti¬
ment, and intent upon inspiration out of the heart {hrdbShya-
sphurtatatparaiiil), with their entire bodies overcome with

1954

Padma Purd^

horripilation, full of darting love and sprinkled with the
nectar of secret. The hymn of twin letters (viz. Kr$pa) is.
said to be the crest-jewel of all hymns and the origin of
all hymns. Of all the hymnsof the lord, the child’s hymn (i.e.
the hymn addressed to Kt^ha, the child), is the cause. The
hymn is the crest-jewel of all hymns (addressed to the) child.
Resorting to full love and pleasure they mutter the name
mentally. They desire a steady means of love for his lotus-like
feet. Outside it on a very lovely crystal platform (one can see)
in the west the door-keeper—Vi§^iu, who is fair, and has four
hands; (he is sprinkled with) saffron, white and red flowers
crowding (all) the four directions; he is adorned with a conch, a
disc, a mace, a lotus, a crown etc.; he is red, has four hands, and
has the lotus, the conch, and weapons like a disc and a mace. In
the north, (one can see) a door-keeper, bright with a crown and
ear-rings; he, Vi$i:iu, is fair; has four hands, has a conch and
weapons like a disc and a mace; he is adorned with crown and
ear-rings etc, and has put on wood-flowers. On the eastern gate
is a door-keeper; is fair and called Vi$QU. The southern door¬
keeper is dark in complexion, has four arms, has ornaments like
a conch, a disc etc. He is ^ri Vi$Qu of a dark complexion. He,
who being restrained and pure, would read or listen to the
account of Srikr§i?a with devotion, obtains love for Govinda.

CHAPTER SEVENTYONE
The Greatness of Rddhakr^tata
The goddess (Parvatl) said:

1-3 O holy one, O lord of all beings, O soul of all, O you
the origin of everything, O lord of gods, O great god, O omni¬
scient one, O you who show pity (to everyone), since I was pitied
by you, I again say tenderly. O lord, you told me the hymns
enticing the three worlds. (Now) tell me, by means of which par¬
ticular things that god (K^^a) having a very fascinating form,
played with the cowherdesses.

V.71.4-24a

1955

Mahadeva said:

4-9a. Knowing about the descent of (Vi§^u as) Kr§pa, once
Narada, the best sage, playing upon his lute, went to the village
of Nanda (literally, the cow-pen of Nanda). Having gone there
and having seen there in Nanda's house the supreme ruler, the
lord full of great concentration, who acted as a child, who look¬
ed as a god, who was lying on a golden couch on which a soft
(bed-)sheet was spread, who was constantly, joyfully looked at
by the cowherdesses, whose body was extremely delicate, whose
sight was innocent, who was adorned with a mass of dishevelled,
dark and curly hair, who manifested just one bud-like tooth by
his sprout-like (i,e. delicate) smile, who illumined with his
lustres (i.e. mass of lustre) the interior of the house on all sides,
who was naked, he was extremely glad.

9b-14. He (i.e. Narada) who was dear to all lords, addressing
the lord of cows, Nanda, said to him: “To get the birth of
Narayaija’s devotees is extremely difficult. Here no (persons)
know his matchless power. Even ^iva, Brahma and others desire
eternal bliss in him. The deeds of this boy give delight to all;
and (people) like them gladly sing and hear about him, and greet
him. Men have affectionate minds towards (i.e. men love) this
son of yours whose prowess cannot be conceived. They will not
be troubled by worldly existence. O best of the cowherds, give
up all your desires in this world and the next world. With exclu¬
sive and singular mind, love this child.** Speaking like this, the
best sage went out of Nanda*s house.

15-24a. He (i.e. Nanda), having saluted him, honoured
him looking upon him as Vi$ 9 U and gave him leave (to go).
Then the sage, the great devotee of Vi§9U, thought: ‘His beloved,
glorious Lak$mi, must have undoubtedly taken up the form of a
cowherdess, descended (here) to play with Narayaflia, Vi§9u
holding the Sarhga bow. Today 1 shall look for her in every
house of the residents of Vraja.* Thinking like this, the best sage,
being (i.e. as) a guest entered the houses of the residents of
Vraja. They, looking upon him as Vi^pu, worshipped him. See¬
ing the great attachment of all the cowherds etc. to Nanda’s
son, the best sage mentally saluted them all. In the house of
(one of) the cowherds, he saw a girl of a white complexion.

1956

Padma Purdna

Seeing her, he conjectured: *This must be Lak^ml; no doubt
about it.’ Then the intelligent one entered the large house of
certain excellent cowherd named Bhanu, a friend of the noble
Nanda. He was duly honoured by him. The noble-minded one
too asked him: good one, you are known on the earth for

your devotion to piety. I observe your prosperity in wealth,
grains etc. Do you have a worthy son or a daughter with auspi¬
cious marks, due to whom you will have fame pervading the
entire world?”

24b-27. Thus addressed by the best sage, Bhanu brought his
very lustrous and powerful son and made him salute Narada. The
great, excellent sage, having seen him, who was matchless in
form on the earth, whose eyes were long (i.e. broad) like lotus-
leaves, whose neck was nice, whose eyebrows were beautiful,
whose teeth were fine, whose ears were beautiful, embraced him
with his arms, shed tears of love, and affectionately and in a
faltering voice said:

Narada said:

28-31. This your boy will be a good friend of Balarama and
Kr§^a. Being alert, he will play with them day and night.

Then, when the best sage, after having talked to the excellent
cowherd, decided to go, Bhanu spoke to him like this: ”0 god,
I have (also) a daughter, resembling the wife of a god. She is
younger than this boy. Her form (i.e. she) is dull and blind and
deaf. Prompted by the desire for her prosperity, I seek a boon
from you, O most glorious one. By just casting a pleasing glance
at the girl make her quite composed.”

32-37. Hearing these words, Narada, with his mind attrac¬
ted by curiosity, entered the house, and lifting up the girl rolling
on the ground and with his mind overcome with great love, put
her on his lap. Bhanu, too, reverential due to devotion, came
near the excellent sage. Then the best devotee of Vi^^u, the great
sage, very dear to Kf^^a, loving Vi§uu, seeing her excellent
wonderful figure, unseen and unheard of (before), became fas¬
cinated as before. Plunging into the ocean of great joy, a unique
elixir, the sage, resembling a stone (i.e. being motionless) remain¬
ed there (i.e. in that condition) for two muhurtas. Slowly open-

V.71.38-56a

1957

ing his eyes, the best sage woke up. He was very much amaz^,
and remained silent only. The very intelligent one thought like
this only in his heart:

38-46a. ‘I, moving freely everywhere, have wandered over

all the worlds. But nowhere have I seen any (beautiful woman)
like this. I (can) move in the world of Brahma, in the world of
Rudra, and in the world of Indra. But nowhere have I seen
one even a croreth part of her in beauty. I have seen the great
worldy illusion, the glorious daughter (i.c. Parvati) of the lord
of mountains, whose form fascinates all the mobile and the
immobile (objects). Even she, of an extremely delicate body,
does not at all have the beauty (like that of this girl). It is not at
all seen that excellent ladies Lak§mi, Sarasvati, Kantividya, just
touch (i.e. have) even the shade of her (beauty). I have seen
Mohini, the form of (i.e. taken up by) Vi§uu, by which Siva was
fascinated. How can it even be similar to her (form)? Therefore,

I do not at all have the power to know her true nature. Mostly
even others do not know this dear wife of Hari. That growth in
love, which now I have for the lotus-like feet of Govinda, on just
seeing her, was never there before. Showing great magnificence,

I shall praise the respectable one in a lonely place. Her form will
cause great delight to Kr$ua.'

46b-56a. Thinking like this, the sage, having sent the excel¬
lent cowherd somewhere, praised the girl of a divine form in a
lonely place: “O goddess, O you controlling the great illusory
power, O you of great lustre, O you having a very fascinating
and divine body, O you who shower great sweetness, O you who
have let loose the mind due to very wonderful love and delight,
you have come wthin the range of my sight due to my indes¬
cribable great fortune. O goddess, your sight is always observed
to be within (i.e. you always look within); and you appear to be
gratified with great joy within yourself only. This your good
(i.e. beautiful), pleasing, sweet, agreeable, charming face mani¬
fests great wonder and an indescribable rise of joy within. O
you very beautiful one, you have the power of a bud to form
pollen. You are of the nature of creation, maintenance and
destruction. You are of a pure energy, of a quick power and of
the nature of knowledge and the highest one. You have the
highest heap of great joy of Vi§^u. O you who have a wonderful

1958 Padma Purd^a

splendour, O you difficult to be obtained by Brahma, Rudra
etc., who are you? You never touch the path of meditation of
the best meditating saints. You are the will-power, the power
of knowledge and the power of action of the controller (of the
world). It is just a part of you that my desire proceeds for. Of
the highest lord Vis^u, of the magician, the child of illusion,
inconceivable are the superhuman powers. They are just the
portions of your portions.

56b-60. O you goddess, there is no doubt that you are the
power of the nature of delight. In the form of just a child,
Kr§ 9 a plays in the Vrndavana grove; you fascinate the (entire)
universe. Of what nature is your wonderful form touched by
youth? Of what kind is your youth, endowed with sportive
glance with a smile due to longing for Vi^i^u as a man. O you
dear of Vi§tiu, I desire to see that form of yours by which
Nanda’s son Krs^a will be enticed? O you great goddess,
please show, through kindness, your own form to me who have
bowed (before you) and have sought protection with you.**

61-69. The best sage, with his mind devoted to her, and
saluting that very great goddess, who was great and full of great
joy, who was eager with great love, whose body was full of (love),
whose eyes were auspicious, stood there, looking at Govinda
and describing him like this: “Victory to you, O charming Kr§ija;
victory to you who are dear to Vrndavana; victory to you who
have a charming knitting of the eyebrows; victory to you who
are overcome with the sound of the flute; victory to you who
have a chaplet of a peacock*s tail-feathers; victory to you who
entice the cowherdesses. Victory to you whose body is smeared
with saffron; victory to you who have put on jewelled orna¬
ments. When shall I, through your grace, see you in your child¬
hood (i.e. as a child)—you who entice (everyone), along with this
(girl) of a divine form, and having a beautiful body charming on
account of youth, O lord of the world?” When he was praising
(Kt$ua) like this, she, that moment only, took up a divine, very
fascinating form resembling (that of a young girl) fourteen years
old and extremely charming. At that time only, other young girls
of Vraja, of the same age, and having divine ornaments, gar¬
ments and garlands, surrounded her. That motionless best sage
became stunned with wonder.

V.71.70-91

1959

70-79a. Then those friends of the girl, being full of com¬
passion, sprinkled the sage with drops of w'ater at the foot of a
tree and revived him, and said to him: “O great sage, O glorious
one, O lord of great meditating saints, you indeed have propi¬
tiated with great devotion, god Vis^u who fulfils the desires of his
devotees. Since this (lady) dear to Vi§ou, who is enticing due to
her very wonderful age and beauty, who is difficult to be seen
and approached by gods like Brahma, Rudra, and lords of
siddhas and sages, so also by other great devotees of ViSQU, has
been seen by you due to your indescribable and inconceivable
luck; therefore, get up, you brahmapa sage, and quickly muster
courage. Having gone round her by keeping her to your right,
salute her again and again. Do you not see that the beautiful¬
bodied is extremely perturbed? Indeed, this moment only she
will vanish. (Then) in no way you will (ever be able to) talk to
her. O you best among those who know Brahman (or Vedas),
you will not again (be able to) see her. But, in Vfndavana there
is an auspicious Asoka creeper (A^oka-tree). In all seasons it is
full of flowers; its fragrance pervades all directions. Not far from
Govardhana, on the bank of the lake called Kusuma, you will
see us all at midnight at its root.**

79b-91. Having heard these words of them whose hearts
were overcome with love, while the sage, having gone round her
keeping her to his right, would salute her who was fashioned with
many beautiful objects, (prostrating before her) like a staff
Narada called Bhanu and told him (about that) all-beautiful (girl);
“Such is the prowess of the girl, that she cannot be obtained
even by deities. But, in that house which is marked with her feet
(i.c. her foot-prints) god Narayana, Madhava, himself lives. Laksmi
also stays there with all prosperity. O best one, today (i.e. now)
protect this great one, the most beautiful one, carefully, like a
deity**. Talking like this, and recollecting her form in his mind
the best devotee of Vistiiu entered the dense forest. The best sage,
having resorted to the root of the A§oka-creeper, waited for the
deity—her arrival just there at night, remained there, thinking,
overcome with love, of that dear one to Ki'sna. Then, seeing at
midnight, those very wonderful damsels who were seen (by him)
before, who had put on variegated ornaments and garlands, the
sage confounded in his mind, fell (prostrate) like a staff. All

1960

Padma Purdm

those auspicious ones, having surrounded the sage, entered.
Even the sage, desiring to ask something about what was dear
to him and he liked, being overpowered by the language dear to
beauty (i.e. unable to find appropriate words), could not do so.
That deity of the Asoka-grove, named A^okamalini, full of pity,
came (there) and said to the best sage who stood with the palms
of his hands joined, whose neck was bent due to the burden of
(i.e. great) devotion, who was full of wonder and was confused,
and who was most polite.

Asokamalinf said:

92-103. O great sage, I always live in this Asoka-bud. I
always wear red garments, I wear red garland, and red unguents.
I use buds red like red lead. I use chaplets, the red lotuses. 1 am
decorated with red rubies, red armlets and red crown. Once, the
cowherdesses, having put on variegated garments, while sporting
with their beloved one, met just there; and then I devoutly and
duly worshipped, with A^oka-garlands, Vi$ou taking up the
form of a cowherd, and all those of the form of Lak§mi. Since
then I have always been staying among them and pleasing
Lak§mi’s lord (i.e. Vi§ou), the highest (god), with various deco¬
rations. I know everything from everywhere. I also know the
secret of the cows, the cowherds, and the cowherdesses. You
had the desire and said into your heart (i.e. to yourself); *How
shall I see that goddess, of a wonderful form, giving a wonder¬
ful joy, dear to Vi§nu, looking (bright) like gold, having a bright
diamond ring and having unsteady eyes? How shall I propitiate
her feet with devotion?* Thus, O brahmapa, you thought. In
this matter, I shall tell you the account of the very noble sages
who remained at the Manasa lake and practised severe penance,
who muttered effective hymns, who meditated upon Vi$pu, and
who constantly longed for his lotus-like feet. Today I shall tell
you the great secret in the forest.

V.72.1-19a

1961

CHAPTER SEVENTYTWO
Devotees of Kf§i:ia Born in Gokula as Cowherdesses
The lord said:

1 -6a. O you beautiful goddess, listen with a concentrated
mind: There was a sage, named Ugratapas who was firm in his
vow. He, performing rites in honour of Agni, ate (i.e. subsisted
on) fire, and practised a very wonderful penance. He muttered
the great hymn, fit to be muttered and having fifteen letters,
bound together by a desire-yielding hymn, securing desired ob¬
jects from one giving the desired boon, with the word Kr^nHya
(to Kr$^a), along with the word Svshd (offered to), and giving
great prosperity. He meditated upon the dark Kr$tia, mad with
dance, eager to grant a boon, having put on a yellow garment,
with a flute put at his lower lip, endowed with fresh youth, and
dragging his beloved with his hand. Thus, the great sage, engag¬
ed in meditation, cast his body after the end of hundred kalpas
and was born as the daughter of the cowherd by name Sunanda.

6b-11. She was called Sunanda and held a lute in her hand.
There was another sage named Satyatapas practising a great
bow. He ate (i.e. subsisted on) diy leaves and muttered a great
hymn, ending in devotion, bound by ten letters having the seed
of desire. The best sage meditated upon Vi^^iu who put on a
variegated dress, who held the creeper-like arms of Rama,
bright with bracelets, who was dancing, getting mad, repeatedly
embracing (Rama), laughing loudly, and having waves of joy in
the sky (i.e. cavity) of his belly, holding the flute, who was
decorated with the necklace reaching his knees, whose face with
folds on his forehead was wet with the drops of sweat.

12-19a. Again and again, casting his body, the great sage,
after ten kalpas, was born here from Nandavana, as the
daughter of the cowherd named Subhadra, and known as
Bhadra. On her back is seen a divine fan. There was a certain
sage named Haridhaman. He practised a difficult penance and
always ate leaves only. He muttered a hymn of twenty letters,
giving the fruit quickly. Then from the (hymn having) the seed of
desire, he got upon it only {obscure !). There was May&; in front of
her were water, swans, saffron and bright moon. Then, recollecting

1962

Padma Purana

and with a salutation (he muttered the hymn) with ten letters
and in the charming bower of the jasmine-creeper he meditated
upon the lord who was lying on his back on the beautiful bed of
leaves, whose expansive chest was being repeatedly covered by a
cowherdess who was greatly overcome with passion and whose
eyes were red, with her pair of breasts, who (i.e. the lord) was
being kissed on his cheeks, and whose lips were being gratified,
who, the wonderful one, was with a smile holding his beloved
with his arms.

19b-28. That sage, having cast many bodies was born after
three kalpas as the daughter having auspicious marks, of a
cowherd named Ranga. She was known as Rangavetii. She was
skilled in drawing pictures. On her teeth were variegated marks
of red colour. There was (also) a sage named Jabali, a teacher
of the Vedas. He, engaged in austerities, roamed over this earth.
Once, by chance, he went to a great forest extending over a
myriad of yojanas. There he saw a very beautiful well which had
on all sides crystal-walls, which was full of sweet water, which
was cooled with breezes fragrant with blooming lotuses. In the
region to its west, at the root of a banyan tree he saw a female
ascetic who was practising a severe penance, was endowed with
youth, was of an extremely beautiful form, whose lustre was like
the lunar rays, all of whose limbs were beautiful, who had put
her left hand on her waist, and made the position of the fingers
of her right hand as practised in religious worship, whose eyes
were steady, who had given up food and enjoyment, and who
had remained steady. The excellent sage desiring to know her (to
know who she was) remained there for a hundred years. At the
end of that (period) the sage raised her, and politely said to her
who was walking (away).

29-30a. He asked her: “Who are you of a wonderful form?
What will you do? If it would be proper (to tell me), then please
tell it to me.” Then the young lady, who was extremely emaci¬
ated due to the penance, slowly said (to him):

30b-33. am the matchless knowledge of Brahman, who
am sought after by best meditating saints. That 1, meditating
upon the supreme spirit, have been practising in this fierce forest
for along time penance with a desire for Vi^Qu’s lotus-like feet.
1 am full of the joy of Brahman. My mind is pleased with that

V.72.34-54

1963

joy. Yet, I am looking upon myself to be lonely for want of
Kr§oa’s love. Now I am extremely dejected, and desire to cast
this body in this auspicious well here only.”

34-46. Hearing these words of her the sage being extremely
amazed and with great love fell at her feet and asked her about
the auspicious rite of the service of Vijpu after having abandon¬
ed dislike for the self. Having known (i.e. learnt) the hymn told
by her he went to the Manasa lake. Then he practised an amaz¬
ing penance very difficult to practise. Standing on one leg and
looking at the sun unwinkingly he muttered a great hymn of
twentyfive letters. With great devotion he meditated upon
who was of the form of joy, who was moving along the streets
of Vraja with a strange and sporting gait, who was making a
jingling sound of his anklets with charming steps, who attracted
the minds and bodies of the beautiful women of Vraja with the
knots of their garments loose and suddenly embracing him, with
various sports of love and side-glances accompanied by a smile,
and with the charming golden flute called Sammohana, having
the fifth note, and kissing (i.e. touching) his bimba-like lower
lip, who had put on divine flowers and garments, and who had
smeared divine sandal (to his body), who enticed the three worlds
with the mass of the lustre of his dark body. Thus having wor¬
shipped the lord of the world with many hymns he was born in
Gokula at the end of nine kalpas as a daughter having divine
form, of a very famous cowherd named Pracaud^* The girl of an
auspicious face was well-known as Citragandha and delighted
the ten directions with the various fragrances of her body. See
her, the auspicious one, who drinks sweet drinks from Vfnda,
who, being full of passion takes her husband on her body. Neck¬
laces strike her breasts while in contact with them, while frag¬
rances of lovely aloe-wood etc., fall out from them.

47-54. Other great sages whose minds are always pure and
who eat (i.e. subsist on) air, muttering a great (i.e. very sacred)
hymn,practised penance: recollection to (i.e. of)Kt$Qa, having
the skill of destroying passion.* Having recited the hymn of
fifteen letters the great sages meditated on the figure of Kt$Qa, along
with Agni*s wife, the image which was having divine ornaments,
whose fleshy waist was covered with a beautiful silken garment,
whose crest was covered with peacock’s feathers, whose ear-

1964

Padma Purdr^a

rings were bright, who had put the right lotus-like foot on the
left shank, who, after having folded his charming lotus-like
hands, was wandering, who had put the flute with its cover
moving at his waist-region, who gave delight to the eyes and
minds of the cowherdesses, who had very wonderfully entered
the hall that was filled (i.e. covered) with showers of flowers on
all sides by the cowherdesses. Then having cast their bodies at
the end of the kalpa they are now born here. On their ears are
seen large ear-rings shining with gems. Round their necks are
jewelled necklaces, and in their braids are (put) flowers.

55-59. There was a sage named SuciSravas. There was also
another sage named Suvarpa. They, proficient in the Vedas,
were the sons of Ku^adhvaja. With their feet put up (in the air
i.e. standing on their heads), they practised a severe penance
with a three-lettered hymn. With their minds controlled, they
muttered (the hymn) saying ‘Hrim, Hamsa’. They meditated up*
on Kf^ua (living) in Gokula, a child ten years old, and constant¬
ly enticing the beautiful women looking at him, with his figure
like Cupid and with his charming youth. At the end of the
kalpa they, having cast their bodies, were born in Vraja as the
extremely beautiful daughters of the cowherd Suvira. In their
hands were seen two parrots of auspicious sounds.

60-66a. There were four sages—^Jatila, Janghaputa, Ghriasi
and Karbu—who were blessed and were desireless here and in
(i.e. for) the next world. With single devotion they sought
the refuge of (Kf^qa) the lover of the cowherdesses. Plunging
themselves into water, they muttered a hymn having ten letters
with a recollection (of Kr^pa) at the beginning and end, and put
together by the triad of Ramas. As cowherdesses, they with deep
devotion meditated upon (Kf^pa) who was wandering in every
forest, who was valuing the charming, whose entire body was
smeared with sandal, who had put on a China rose as an ear-
ornament, who had undergone a change due to a garland of
lotuses, and was covered with blue and yellow garments. At the
end of three kalpas they were bom in Gokula (as cowherdesses)
of auspicious marks. Those charming ones with curved eye¬
brows are seated in front. Round their forearms are lovely
bracelets supported by (i.e. decked with) gems etc. and divine
pearls etc.

V.72.66b-91a

1965

66b-73. In the former kalpa a sage name DIrghatapas was
the Vyasa. His excellent and very intelligent boy, always rem¬
embering the feet (of Kf^oa), abandoned his father, mother etc.
and meditating on K^s^a went to a forest. There he, night and
day, without eating anything, worshipped god Vi^^u who had
taken up the form of acow(-herd). With great devotion, mutter¬
ing the hymn of eighteen letters put together by Rama, he re¬
flected upon Hari who was seated in a golden pavilion upon a
golden seat, who was holding a golden flute with the tips of his
golden hands, who was whirling a golden lotus with his right
hand, who looked charming due to his body clasped by his dear
beloved of a golden complexion, who was laughing with great
joy and who was looking at his hermitage. He, full of tears due
to joy, with his body decked with horripilation, loudly saying,
*0 lord, be pleased’, and trembling, fell on the ground to salute
the creator of the world with a prostration.

74-79. Saying loudly T am fatigued*, Vi§ou with his eyes
full of joy, holding the hands of him who desired devotion, who
had prostrated himself (before him) like a staff, touched him and
spoke to that l§uka, who had obtained the form of his beloved:
“O good one, you are my beloved. Thinking of my form, and
having become the abode of my love, stay by me.” Two cowher-
desses are chief, are of the same age, and auspicious. They are
practising a steady vow, are of a firm devotion, and are named
after the same constellation. One is bright like heated gold and
the other has the lustre of lightning. The eyes of one are sleepy,
(while) the eyes of the other are pleasing and long (i.e. broad).
He worshipped with great devotion the left and right sides of
Vi^uu; and at the end of the kalpa, he, having cast his body, was
born as Upananda’s daughter, resembling in beauty the petal
of a blue lotus, in Gokula of that magnanimous one.

80-91 a. That one is Sri Kr§na*s wife who had put on a
yellow garment, who is covered with a red bodice, whose breasts
are like golden pitchers, who has put on her entire body the veil
of red lead, whose cheeks are shining with golden ear-rings, and
who is very beautiful. She is adorned with the garland of golden
lotuses, and her stout breasts are smeared with saffron. In her
hand there is something to be chewed, given to her by Hari. She
is very skilled in playing upon a flute and (other) musical instru-

1966 Padma PurduM

meats; she is the attendant of Kesava (i.e. ^ri Kfs^a), and some
time is engaged by the delighted Kf^pa in singing. An auspicious
string of gufija fruits shines round her condi-like neck. (She is)
afflicted by love due to K|'$ua’s charm even in his absence;
(Kf$pa) causing this young lady to dress as he likes, would make
her, singing extremely melodiously, dance, when her friends are
playing upon musical instruments. Again and again, she devout¬
ly embraces and kisses Govinda. She is dear to all cowherdesses
and is also very dear to Kf$Qa. (Then) there was the son of
Svetaketu. He had mastered Vedas and Vedahgas. Giving up
all this, he resorted to great penance. He constantly muttered
the eleven-lettered hymn, meditating upon her who had served
the feet of Kf^^a, who was resonant like the sweet Gahga, who
was a dear power of Govinda, who was inaccessible to Brahma,
Rudra etc., who was devoutly resorting to the charming glory of
(Kr$ua). Making everybody laugh, and keeping himself on
sylvan paths, and settling the world all round with smiling lustre,
always thinking about the meaning of the hymn, he lived in the
spring.

91b-100. He too, after a couple of kalpas attained perfec¬
tion, and was bom here. This girl of a thin body, having bud¬
like breasts, with a necklace of pearls shining round her neck,
having put on a pure silken garment, having anklets, bracelets,
armlets, and rings inlaid with pearls, acts like a child. She put
on divine ear-rings which were oozing nectar and were auspici¬
ous. She had (a mark) like the dot of red lead in her braid that
was dressed with musk. On her forehead she had a mark along
with (sectarian) marks of sandal. That same tranquil one was
seen to worship the highest position (i.e. Brahman). There was
a handsome royal sage by name Candraprabha. By Kr$pa*s
grace he got a son with a charming figure. He was known as
Citradhvaja and was a devotee of V49ufrom his childhood. The
king taught the great eighteen-lettered hymn through a brah-
mai?a to his good son who was handsome, well-composed and
twelve years old. When the boy was being sprinkled with water
full of the nectar-like hymns, he, that moment only, full of
tears, saluted the king. That day the guileless boy of a pure
heart, wearing a spotless garment, adorned with necklaces, ank¬
lets, strings, neck-ornaments, armlets and bracelets, having

V.72.101.116

1967

touched (i.e being full of) devotion to Vi$tiu, went to the temple
of Vi§tiu, remained (there) all alone, and thought:

101-107a. ‘How shall I worship him who is worshipped (by
his devotees), who fascinates the cowherdesses and always sports
with them on the sand-bank of Kalindi and in the forest.* The
boy thinking like this and with his mind very much perturbed,
obtained a very great lore and also had a dream. Before him
there was the figure of It was beautiful. It was made

of stone. It was (placed) on a golden seat. It was marked with
all (good) characteristics. It was dark like a blue lotus. It was
having glossy beauty. It was adorned with peacocks* feathers.

It was having charm due to three folds; it was gladly playing
upon the flute which was made of gold and was put to his
lower lip. It was served by two beautiful damsels ’’standing on
its left and right sides. It aggravated their passion with kisses,
embraces etc. Citradhvaja, having seen Krspa having a sporting
attire like that, was abashed in his mind, and bent his head be¬
fore him.

107b-116. Hari, laughing, said to the beloved on his right
side: “O you lotus-eyed one, having produced a divine, wonder¬
ful form of a young lady, resembling you and being very bashful
and seated on your body, look upon it as non-distinct from your
body. Touched by the lustres in your body it will have your
form.” Then that lotus-eyed one went near Citradhvaja, and
remained thinking his body to be non-different from her body.
Then the lustres from her body filled his body. From the lustre
of her breasts, too charming, stout breasts were produced. From
the lustre of her buttocks, charming, round hips were produced.
From the lustre of the hair, ornamented hair was produced.
From (the lustre of) her two hands, hands were produced. Thus,
everything—ornaments, garments, garlands etc.—^was well-
accomplished. And with fragrance inside, she became skilled in
arts. Seeing, as one lamp (is lighted) from another, that fortu¬
nate girl on the earth, named Citradhvaja, who was charming
with a smile and was beautiful, she, by her arms, seized her
with love and gladly took her away. And having embraced the
woman standing by Govinda*s side, she said: “This is your
female servant. Give her a name. With love tell her, the beloved,
liked by you, (what) service (she should do to you).”

1968

Padma Purdifd

117-129a. Then, as she liked, she named her Citrakala, and
said: “For serving the lord of our life, full of virtues, you take
the flute, always remain near him, and sing in various notes.
This is the practice enjoined upon you.** Then Citrakala, obeying
the order saluted Madhava. Having seized the feet of his beloved
and having taken the dust-particles from his feet (on her
head), she sang very sweet songs, giving joy to both of them.
Then Kfs^ia, the embodiment of joy, embraced her with love.
When she was fully (merged) in the ocean of joy, she woke up.
Citradhvaja, overcome with great love, and intent on remember¬
ing that (Kf§na) only, the highest joy, wept with a free voice
(i.e. freely). Since then, giving up food and pleasures, he, who
was weeping, though talked to by his father etc. did not say
any word. Resorting to Kr$oa at night, he remained in his house
for a month. (Then) going out (of the house) to a forest, he
(there) practised a penance, difficult to be practised by sages.
After casting his body at the end of a kalpa, that great sage,
only due to his penance, was born as the auspicious daughter
named Citrakala, of a cowherd named Viragupta. On her
shoulder, a charming lute, adorned with the seven notes, was
always seen. On (her) left (shoulder) a wonderful golden pitcher
(decked) with jewels, remained. In her right hand, (she had)
a jewelled spittoon. (Then) there was a sage, KaSyapa's son,
named PupyaSravas, who knew all duties. His father was a
davotee of ^iva, and everyday praised the lord of gods, the lord
of the universe (i.e. I§iva) who loves his devotees.

129b-134a. Siva along with Parvatl was pleased with him.
He granted him a boon at midnight on the fourteenth day (of a
fortnight): “Even as a child, your son will be a great devotee
of Kf^na. Having performed his thread-ceremony in his eighth
year, teach him the twentyone-lettered hymn which (will) be
told (to you) by me. This hymn, called Gopala-vidya (lore of
Gopala), gives the power of (getting whatever is expressed by)
words. On the tip of the tongue of him who accomplishes this,
the wonderful account of Kr^pa remains. The figure of the
Infinite one himself, granting boons, comes (to him). Beginning to
recite the hymn with the words KamamdyS RamSkaiytha Sendra
Damodarojjvald (i.e. the bright Damodara with Indra etc.),

V.72.l34b-154 1969

then reciting the ten-lettered (hymn) in the middle, he should
again refer to them.

134b-147. I shall tell you the meditation with the sages etc.
expressed by ten letters. He should remember the island full of
light of the full treasure of nectar, and surrounded by Kalindi,
(and) he should reflect on him in the grove of Vfndavana. It is
covered with trees and creepers dropping flowers in all seasons,
and (resounding) with the cries of dancing and intoxicated
peacocks and the crying cuckoos and (humming) bees. In it is a
great Parijata-tree which is a hundred yojanas tall and has the
expanse of branches and twigs. At its spotless foot, the young
cowherds holding flutes and syringes have formed a circle, sur¬
rounded by a circle of cows. Inside it there was a charming circle
of the beautiful women of Vraja, who had many presents in
their hands, whose minds were overcome with ardent passion,
who had joined the palms of their hands (in obeisance); it was a
circle of them who had put on white garments, who were adorn¬
ed with bright ornaments, whose hearts were overcome with
love. He would think about the dear words of the daughters of
^ruti (i.e. sacred ordinance). Then on the jewelled altar he
would think about Hari, covered with a silken garment, lying on
the breasts of Radha on a portion of a plantain tree, and looking
at her beautiful face with a charming smile on it, with his left
foot slightly bent, embracing his beloved with the left hand hold¬
ing a flute, touching her chin with his right hand, having the
brightness of pearls, having large eyes like white lotuses, having
put on a yellow and spotless garment, with his head shining with
a load (i.e. mass) of peacocks* feathers, charming due to a neck¬
lace of pearls, having ear-rings of the shape of crocodiles shining
on his cheeks, having a Tulasi-garland (hanging) up to his feet,
having the ornaments like bracelets and armlets, adorned with
anklets, rings and a girdle, being very delicate, being of the age
of a child; the worship is said to be of ten letters only. The initia¬
tory rite is marked with the scriptures.

148-154. Saying so the lord vanished; so also the goddess,
daughter of the (Himalaya) mountain and his chaste wife. The
sage having come (to his) son taught him like that. Pu^ya^ravas,
after having vanquished all the sages, described (in) various

1970

Padma PurSna

(words) him who was having wonderful marks like form, beauty,
cleverness and charm. Then the boy, delighted at heart, went out
of his house. Eating (i.e. subsisting on) air, he practised panance
for three myriad kalpas. At the end of it he was born in Gokula,
in the house of Nanda*s brother. Her name was Lavahga. She
observed (i.e. knew) the internal thoughts of In her hand

is seen the mechanism with which the face was washed. 1 have
thus told you about certain principal beloveds of Kr^^a. That
man, who devoutly reads or causes to read this chapter full of
many pleasures of Kr§oa along with the excellent girls in Vraja,
having charming and smiling eyes, goes to the abode of the lord
Sri Vasudeva.

CHAPTER SEVENTYTHREE
The Greatness of Mathura

The lord said'.

1-6. I have told you in (due) order, the wonder about which
you asked me. Who is not stupefied there, where Brahma and
others are stupefied? Yet 1 shall tell you what the great sage
(Vyasa) said to Ambarisa, a devotee of Vi§t 3 iu, connected with
Siva. The king, having come to the BadaryaSrama, saluted and
praised, with a desire to know the Vai§t)iava way of life, Veda-
vyasa who was seated there, who had restrained his senses, who
was noble, omniscient, and best among men: *Tlease protect me
from this mundane existence. I am detached from the sensual
pleasures; 1 salute them, 1 salute everything. How would I always
obtain mental recourse to that highest Brahman, a position free
from dejection, having a form of auspiciousness, intelligence and
joy, the highest sky, the absence of ether, which is healthy, and
seeing which the sages cross the ocean of worldly existence?""

Vyasa said'.

7-14a. You have asked me a great secret. 1 have not told
it (even) to ^uka, my son, what you have asked me. But 1 shall
tell it to you who are dear to Vi$i;iu. Listen, this great universe

V.73.14b-23a

1971

was of his form, was situated in him; it was unmanifest, free
from pain; it was full of the lord. Formerly, I, subsisting on
fruits, roots, pala§a-leaves, water and air, practised penance for
many thousand years. Then Vi$nu said to me who was engaged
in meditation on him: “O you very intelligent one, what do you
want to do, or what do you want to know? I am pleased; ask for
a boon from (me) who am the best among the givers of boons.
I tell you the truth that the mundane existence lasts till I am
seen.” Then, with my body full of horripilation, I said to Kr$na;
**0 Madhusudana, I desire to see you with my physical eyes,
whom the principal Vedas described as the truth, the highest
Brahman, the light of the world, the lord of the world, the
wonderful visible lord.”

The lord said:

14b-19. I was formerly asked by Brahma and was requested
by him. I shall tell you also what I had told him. Some describe
me as Prakfti (i.e. the primordial matter); some call me Puru$a,
the lord. Some call me Dharma (i.e. Piety); some call me wealth;
some call me Mok$a (i.e. salvation) where there is no fear from
anywhere. Some call me void. Some call me devotion. Some
call me SadaSiva. Others described me as the only eternal one
remaining on the top of the Vedas, of a good disposition, with¬
out a change, and of the form of goodness, intellect and joy.
See, today I shall show you my form concealed by the Vedas.

Then I saw, O king, a boy who was like a dark cloud, who
was surrounded by cowherdesses, who was laughing along with
the cowherds, who was seated at the root of a Kadamba tree,
who had put on yellow garments, and was wonderful.

20-23a. (I also saw) a grove named Vfndavana, which was
adorned with fresh foliage, which was resounding with the notes
of cuckoos, which was charming due to (the presence of) Cupid.
I (also) saw the river Kalindi, which had the colour of the petals
of blue lotuses. 1 also saw the Govardhana (mountain) which
was held up by the hands of Kf and Balarama, for destroying
the pride of the great Indra and which gave pleasure to the cow¬
herds. I saw the cowherd (i.e. Kf$pa) who was happy in the

1972

Padma PurStfa

company of women and who was playing upon the flute. On
seeing him, the ornament of all ornaments, 1 was extremely
delighted.

23b-29a. Then the lord, moving in the Vyndavana grove,
himself said to me: “There is no greater form of mine than the
one which is divine, eternal, partless, actionless, calm, and of
the form of auspiciousness, intellect and joy, complete, having eyes
like the petals of a fully blossomed lotus, which you saw (now).
The Vedas describe this only as the cause of causes, which is
true, eternal, of the form of great joy, a mass of intellect, eternal
and auspicious. Know my Mathura to be eternal, so also Vfnd-
avana; so also (know to be eternal) Yamuna, the cowherdesses
and the cowherds. This incarnation of mine is eternal. Do not
have any doubt about it. Radha is always dear to me. 1 am
omniscient, greater than the great. I have all my desires
(fulfilled), I am the lord of all, I am all joy and greater than the
great. In me appears all this universe, spread out by (my) Maya
(illusion).’’

29b-31a. Then I spoke to the lord, the cause of the cause of
the world: “Who are the cowherdesses? What are the cowherds?
What kind of tree is this said to be? Who is the grove? What
are the cuckoos etc. ? What is the river? And what is the moun¬
tain? Who is this noble (one that has become the) flute, the
only place of joy to all people?”

31b-36a. The lord, happy and with his lotus-like face
pleased, said to me: “The cowherdesses should be known to be
the Vedas. The young daughters of cowherds should be known
to be the res (hymns). They are divine damsels, O king. They
are endowed with penance and desire salvation. All the cow¬
herds are sages, the forms of joy in Vaiku^tha. This Kadamba is
the desire-yielding tree, the receptacle of the highest joy. The
grove is called Ananda, which destroys great sins. The cuckoos
and others are siddhas, sadhyas and gandharvas. There is no
doubt about it Some are his joyful heart, Yamima is the body.
This mountain is the servant of Vi^^u and has no beginning.
Listen, who is the flute. O brahmaija, you know it (to be) like
that.

36b-54. There was a br&hma^a, of a tranquil mind, engag¬
ed in penance and truthfulness. His name was Devavrata, and

V.73.36b.54

1973

he was proficient in ceremonial acts and sacrificial rites as
enjoined in the Vedas. Being in the midst of Vispu's devotees,
he was engaged in (various) rites. O king, once he heard that
the lord of sacrifice was (present in the house). The brahmapa,
determined (to see) me went to his house. That devotee of mine
in his house worshipped (me) with a Tulasi-leaf and water and
offered me something (like) a fruit and a root. The intelligent
one affectionately gave him the water for bath and fruits.
Smiling without faith, he too accepted it from the brahmana.
Due to that sin he had the extremely fierce condition of a
bamboo; and as a result of that religious merit he became dear
to me. Due to that (merit), O king^ he shines as the chief. At
the end of the age, he, being one with Vi^nu, will obtain (the
state of) Brahman. Oh, men with wicked hearts do not know
my ancient city, which is great, which is praised by lords of
gods and serpents and sages, which is charming and old. Though
there are cities like Ka^i, Mathura alone is virtuous among
them; birth, thread-ceremony, death or cremation in that gives
salvation to men. When men become purified by penance etc.,
have pure hearts, and have constant meditation as their wealth,
then only they see my city, not otherwise, even after hundreds of
kalpas, O best brahmanas. The residents of Mathura are blessed,
and are respected even by the residents of heaven. Their great¬
ness is immeasurable, and all of them have four hands. The
residents of Mathura do not see any defect due to thousands of
births and deaths in those in whom (other) men see a fault.
Those who are even poor, but who remember Mathura, are
(really) blessed. There the god, the lord of beings, giving salva¬
tion even to the sinners (lives). That great lord of beings, who
is always most dear to me, never leaves tlie city due to affection
for me. That man of bad conduct who would not salute the lord
of beings or would not worship him, would not see this my self-
shining city, called a great deity. How would that sinful man
who would not worship my great devotee, viz. iSiva, obtain
devotion to me? Those mean men who do not salute the lord of
beings, do not remember him or praise him, have their minds
mostly deluded by my Maya (illusion). Even the boy Dhruva,
engaged in worshipping me, obtained a pure place, obtained
with difficulty by the grandsires. A man, being lame, or blind.

1974 Padma Purdna

would come to my city Mathura, difficult to be reached by gods
and would cast his life there.

55-56. O glorious Vedavyasa, do not have any doubt at all
about the secret of the best of the Vedas, which I have divulged
to you. He, the pure one, who would recite or listen to with
devotion this chapter narrated by the lord, will have eternal
salvation.”

CHAPTER SEVENTYFOUR
Arjuna's Wish and Its Fulfilment

The lord said:

1-3. Once, in private, glorious Uddhava, dear to the lord
and an attendant of his, asked Sanatkumara; **Where is that
great place which is always the abode of gods, where Govinda
sports everyday with the cowherdesses? If you have affection for
me, tell me the account of (Govinda’s) sport and whatever else
that is wonderful, if you know it.”

Sanatkumara said:

4-6. As occasion arose, 1 have told what that noble Arjuna,
of a good vow, and the attendant of the lord, at some time
seated on the bank of Yumima, at the root of a certain tree,
saw and did—his experience in loneliness. I shall tell you that.
Listen with great attention. But you are not to divulge it here
and there (i.e. anywhere).

Arjuna said’.

7-12. O you ocean of compassion, O lord, be pleased to tell
me all that which Sankara and others, so also Brahma and others
have not seen or heard. What have you told before? The cow¬
herds* wives are dear to you. How many kinds do they have?
How many are they in number? How many names do they have?
Who are they? Where are they? Where are they settled? How
many (i.e. what) are their deeds? O lord, what is their age?

V.74.13-29a

1975

What is their dress? O lord, with whom and where will you sport
in privacy in every forest that is eternal, that has eternal happi*
ness and eternal grandeur? Where and of what kind is that
eternal and great place? If you have that kind of favour (to¬
wards me) then please tell all that to me. O you glorious one, O
you who destroys the distress of the distressed, you will (please)
tell me all the secret, which even I have not asked and which is
not known to me.

The lord said :

13-29a. That is my place. Those are my dear ones. Such is
my sport, which is imperceptible even to men who are (to me)
like my own life. This is the truth. O dear one, when told about
it, you will be eager to see it. How other people can, when it can¬
not be seen even by Brahma and others? Therefore, Odear one,
desist (from asking about it). What (do you lose) without that?

Hearing these very fearful words of the lord, Arjuna, being
helpless, fell at both his lotus-like feet (prostrating himself) like a
staff. Then the revered lord, affectionate towards his devotees,
raised him with his arms, and with great love said to him:
“What is the use of telling about it now? For you are going to
see it. Having with great devotion propitiated that glorious
goddess Tripurasundari, in whom everything has come up,
remains even now and will merge, present yourself to her. With¬
out her I can never give this position to you."

Having heard these words of the lord, Arjuna, with his eyes
full of joy, went to the feet of the glorious goddess Tripur&.
Having gone there he saw the altar of the desire-yielding gem,
very much decorated with staircases fashioned with various
jewels. There (he saw) a desire-yielding tree which was bent with
many flowers and fruits, and which was brightened due to
foliage, having leaves, tender in all seasons and dripping with
sprays of flowing honey and unsteady due to wind; which (i.e.
the tree) was resounding with parrots, flocks of cuckoos, sarikas
and pigeons, so also with sportive partridges and (other) charm¬
ing birds; which had at its foot a divine, very wonderful, jewel¬
led temple which was shining with bright jewels, and charming

1976 Padnui Purd^

like a wild fire. There was a jewelled throne, made of bright gold
and enchanting, and very wonderful.

29b-31a. Arjuna, saying, *‘I am known as Arjuna”, and
having repeatedly saluted, by folding the palms of his hands,
and full of devotion to the goddess who resembled the young
(i.e. morning) Sun, who was decorated with many ornaments,
who was endowed with fresh youth, whose four arms resembling
creepers shone with a goad, a nouse and a bow, who was very
much pleased and attractive, whose lotus-like feet were adorned
with the rays of the gems in the crowns of Brahma, Vi§uu,
MaheSa (i.e. Siva) etc., who was covered with (i.e. who posses¬
sed) the (supernatural powers) like aigiima,^ sat in a secluded place.
The goddess, the treasure of compassion, knowing his adoration
and good temper, and overcome by his recollection said (to him)
tenderly;

The goddess said:

3lb-37. O child, which rare gift have you made to a person
worthy to receive gifts? Which sacrifice have you performed? Or,
which penance have you practised here (i.e. in this world)? Or
formerly which (kind of) devotion have you accomplished? Or
which difficult and auspicious, great act have you done, so that
the lord has, indeed, gladly done you a favour, which is the most
secret, and which cannot be had by anyone else? O child, that
favour which the universal soul has done to you, is not (done by
him) to the people of the mortal world, living on the earth, (so
also) to deities etc. living in heaven, and not at all (done) to all
his devotees who are best ascetics and practise abstract medita¬
tion. Then, come on; knowing the lake, my seat, resort to it.
The goddess fulfils all desires. (Therefore) go with her; and
having duly bathed there, quickly come (back) here.

38-46a. Then only, Arjuna went there, bathed, and came like
that (i.e. as he was told). The goddess made him who had
bathed and come (back), offer nyasa^, mudra^ etc., and told into

1. ApimS—^The superhuman power of becoming as small as an atom.

2. NySsa—^Assignment of the various parts of the body to different
deities, which is usually accompanied with prayers and corresponding gesti¬
culations.

3. Mudra—Name of certain positions of the fingures practised in reli¬
gious worship or devotion.

V.74.46b-61a

1977

his right ear the lore (called) Balavidya which gave instant
success, which was great, which had for its goal half the portion
of ^iva (i.e. Parvati), which was unique and which was adorned
by ever>^ing. (She also made him) practise religious austerities,
worship and mutter the prayer five lakh times; and having duly
carried out the performance (of worship) with the buds of
karavira tree, the goddess, kindly spoke to him this (i.e. these
words): “Worship me in this manner only. Then, when I shall
be pleased, you will be entitled to the sport of due to my

favour. This rule has been formerly formulated by the lord
himself.”

Having heard like this, Arjuna worshipped her with that
hymn. Then having performed the worship and muttering, he
pleased the goddess. Then, having performed an auspicious
sacrifice and having bathed duly, Arjuna regarded himself as
blessed, as one whose almost all desires were fulfilled, and as
one having every success in his hands.

46b-51a. At this time the goddess, coming to him, spoke,
with a smiling face, to him: ”0 child, now go into the interior
of that house”. Then, Arjuna hastily and joyfully got up, and
full of immeasurable delight, he saluted her in the manner of a
staff (i.e. by prostrating himself before her). Then, ordered by
the goddess, Arjuna, along with the friend of the goddess went
to the place of the lord of Radha, which is inaccessible even to
siddhas. Then he was shown Vrndavana which remained above
Goloka, which was stable, sustained by wind, eternal, the abode
of all happiness, in which the great festival of Kf^^a’s dance
with the cowherds constantly went on. He saw the great secret
full of the feeling of love.

5lb-54. By her words (i.e. order) only he saw that secret,
and being beyond himself and overcome with enhanced love, he
fell there. Then regaining consciousness with difficulty he was
raised by her by (holding) his arms. Due to her words of conso¬
lation, he somehow became stable. “Tell me what other penance
should be practised by me?” Thus, full of anxiety to see him,
he was unsteady. Then holding him by her hand, she went
towards the southern direction of that place.

55-61 a. Going along a good region, she spoke these words

1978

Padma Purdi^

(to him): Aijuna, in order to bathe enter this (lake) which is

auspicious, has extensive water, has the shape of a thousand-
petalled lotus with a bud in the centre, four waterfalls and four
streams, and is full of a multitude of wonders. On entering into
its interior, you will notice a special property. To the south of
it is this lake. There is drunk honey and spirituous liquor dis¬
tilled from the madhuka tree, after which the stream (flowing)
from Malaya (mountain) is named. This park is full of flowers,
where, in the spring season, Kr$na celebrates the vernal festival
in honour of Cupid, heaped with vernal flowers; where they, day
and night, praise the incarnation of Kr^pa, by whose mere recol¬
lection the sprout of love would be (rising) in the heart of an
ascetic. Then, having bathed in this lake, and having gone to
the bank of the eastern lake, and having bathed in its water,
accomplish your desire (i.e. desired object).*’

61b-74a. Then having heard the words, when Arjuna plung¬
ed into the water of the lake, which was tinged with the pol¬
len dropped from white lotuses, lotuses opening on moonrise,
(other) lotuses and red and blue lotuses, and which was agree¬
ably perfumed with honey-drops, which was shaken by the notes
of corpulent swans, whose four banks were decked with jewels,
which had ripples due to gentle breezes, she vanished just there.
The charmingly smiling one got up and on seeing around, was
confused. He instantly saw himself (to be turned into) a wonder¬
ful, excellent lady, who had a slim, fair, charming body like the
rays of pure gold, whose age was that of a sparkling youth,
whose face resembled the autumnal moon, whose hair was very
dark, curly, glossy and shining with jewels, whose curls of hair
on the plate (-like forehead) were brightened up due to the rays
from the mark of red lead, who had vanquished Cupid’s bow
due to the knittings of the creeper-like eyebrows being manifest,
whose wagtail-like eyes were dark like clouds and sportive, whose
round cheeks were sparkling due to the bright lustre of the
jewelled ear-rings, whose wonderful creeper-like arms were deli¬
cate like lotus-stalks, whose sprout-like hands took away all the
beauty of autumnal lotuses, who had put on a waist-band made
of gold and arranged cleverly, wh^osehips were shining with
jingling girdles, whose beautiful place of hips was covered with
a shining garment, whose lotus-like feet were very charming due

V.74.74b-88

1979

to the jingling jewelled anklets, who possessed the skill in the
various arts of love being manifested, who was endowed with all
{good) characteristics, who was adorned with all ornaments.
Due to the illusion of (i.e. created by) the lover of the cowher-
desses he forgot whatever belonged to his former body; and
after that, being very much astonished, stood there, not knowing
what to do.

74b-80. In the meanwhile, there was heard a sudden, grave
voice in the sky, saying: beautiful lady, go along this (path)

only to the eastern lake. Having bathed in its water, accomplish
the (object of your) desire. O you of an excellent complexion,
there are your friends. Do not sink. They will, there only,
accomplish (for you your) desired choice.*’ Hearing these divine
words, she went to the eastern lake which had many wonderful
streams and which was crowded with various birds, which shone
with quivering white lotuses, white lotuses opening at moonrise,
{ordinary) lotuses and blue lotuses that were quivering, and with
rubies, which had a good bank of (i.e. decked with) lotuses,
whose four banks were adorned with various lovely arbours of
creepers and trees having abundant flowers. Having bathed
(there), she stood for a moment. Then she heard in her ear (i.e.
with her ears) the tinkling of small bells tinged with the (sound
of) jingling girdles and sweet anklets.

81-88. Then (she saw) a bevy of young damsels that had
wonderful youth, who had put on wonderful ornaments, whose
figures and speech were wonderful, whose bodies were wonder¬
ful, who were unique, whose amorous actions were the same and
wonderful, whose conversation was interesting, whose laughter
and beholding were agreeable, whose beauty was sweet and
wonderful, who possessed all sweetness, whose charm of under¬
standing had reached the extreme, who were wonderfully beauti¬
ful, whose beauty was wonderfully glossy, whose favour etc. was
wonderful, who were a heap of all wonders, whose appearance
etc. was wonderful. Seeing that great wonder and thinking a
little in her heart, she, scratching the ground with her toe, re¬
mained (there) with her face hung down. Then they hastily look¬
ed at one another: ‘Who is this one, belonging to my class, that
has created curiosity (in us) for a long time?* Having thus ob¬
served her, and (thinking) for a moment, *she should be known*

1980

Padma Purdna

(i.e. *we should know who she is*)» they, clever in deliberation,
deliberated, and came to see her out of curiosity. One of them,
a wise one, named Priyamuda, came (to her) and with sweet
words and affection spoke to her:

Priyamuda said:

89-91. Who are you? Whose daughter are you? Whose be¬
loved are you? Where were you born? Who brought you into
this (region)? Or have you come on your own? Tell all this to us.
What is the use of anxiety? Is there any trouble to anyone in this,
place of great joy?

Thus asked by her, she bowed through modesty; and enticing
their minds, she spoke in a sweet voice.

Arjuna said:

92-97. I do not know anything as to who I am, as to whose
daughter I was born, whose beloved I was, who brought me here
or if I came here on my own; but the goddess might know it.
(Please) hear what is told by me, if you believe my words. To
the southern side of this, there is a lake. I came to bathe there,
and remaining there only I became fearfully eager. Then looking
all round in (every) direction, I heard a wonderful voice in the
sky, “O beautiful lady, go along this (path) only to the eastern
lake. Having bathed in its water, accomplish the (object of your)
desire. O you of an excellent complexion, there are your friends.
Do not sink. They will, there only, accomplish (for you your>
desired choice.**

98-104a. Having heard these words I came here from there.
My mind is full of dejection and joy and I am fully overcome
with anxiety. 1 came here, and after bathing in its water, I heard
many kinds of auspicious sounds, and then 1 saw you, the great
ones. Physically, mentally, and through words, I know this much
only. O respectable ladies, this much 1 have told you, if you like.
Who are you? Whose daughters are you? Where were you born?
Whose beloveds are you?

Hearing those words of hers, that Priyamuda spoke: *‘Let

V.74.104b-12l

1981

it be so. O auspicious one, we are his beloveds. We are daughters
happily sporting with the Moon of Vfndavana (i.e. Kfspa). We
are self-delighted. So we have come here as the cowherdesses.
These are the groups of the sacred texts; these again are the
sages. We are cowherdesses. I have told you about our nature.

104b-121. (We are those) most beloved to the lord of Radha
due to (our) mirth. We always sport irregularly; we always play
and move. This is goddess Purparasa. This is Rasamanthara.
This one is Rasalaya by name; and this is Rasavallari. This is
RasapiyQ$adhara; this is Rasatarangipi; and this is Rasakallo-
lini; and this is Rasavapika; this is Anahgasena; and this is
Anahgamalini. This young lady is Madayanti and this is Rasavi-
hvala. This is Lalita by name, and this is Lalitayauvana; and
this is Madanamarijari. This is Kalavati by name, and this one
is known as Ratikala. This is Kamakala by name; this is Kama-
dayini. This young lady is Ratilola; and this young lady is
Ratotsuka; and this one is Ratisarvasva; and this one is Raticin-
tamapi. Some of these are always delighted and always give
love. After this (come) the groups of the scriptures. Listen to
(the names of) some of these: This one is Udglta; this one is
Sugita; this dear one is Kalagita. This young lady is called
Kalasura; this young lady is Kalakaijthika. This one is Vipanci;
this one is Kramapada; this one is known as Bahuhuta. This is
one known as Bahuprayoga. This lady is called Bahukaia. This
one is called Kalavati; and this one is known as Kriyavati. After
this (come) the groups of the sages. Some of them are here: This
one is named Ugratapa; this one is known as Bahugu^a. This
one is Priyavrata by name; and this one is said to be Suvrata.
This one is known as Surekha. This young lady is known as
Suparva. This is Bahuprada. This one is called Ratnarekha.
This one is known as Mapigriva; and this one is Supar^ia; (and
these are) Akalpa, Sukalpa, Ratnamalika. This (lady of) beauti¬
ful eyebrows is Saudamini; and this one is Kamadayini; and
this one is called Bhogada; this chaste one is Visvamata. This
one is Dharipi; and this is Dhatri; this one is Sumedha; and this
one is K^ti. This one is Aparpa; this one is known as Suparpa;
and this one is Sulak$apa. This one is Sudati. This one is Gupa-
vati; and this one is known as Saukalini. This one is called
Sulocan^; and this one is known as Sumana. (These are known

1982 Padma Purdtfa

as) ASnita, and Ratisukhapradayini. Next are we, the

cowherdesses, that have come here.

122-138. O you having a face like a lotus, get acquainted
with some of them. This one is Candravati; this auspicious one
is known as Candrika. This is Candravali. This one is Candra-
rekha and this is Candrika. This one is called Candramala
and this one is known as Candralika. This is Candraprabha and
this lady is known as Candrakala. This one is Var^avali; this
one is Varpamala; this one is Ma^imalika. (This one) is called
Varpaprabha; this one is Suprabha; this one is Ma^iprabha.
This one is Haravali; this auspicious one is Taramalini. This one
is Malati; this oneisYuthi. (These are) Vasanti and Navamal-
lika. This one is Malli; this one is Navamalli. This one is
known as Sephalika. This one is Saugandhika. This one is
Kasturi; this one is Padmini; this one is Kumudvati. This one is
Rasollasa; this one is Citravj^nda; this one is Surekha; this one
is Svarnarekhika. This one is Kahcanamala; this other one is
the chaste Asantatika. All these have surrounded (you). Others
also are to be introduced to you. O you beautiful, young lady,
you will amuse yourself with us and with these. Come on to the
bank of the eastern lake. There, O friend, having duly given
you a bath, 1 shall give you a hymn, giving success.*’

Thus suddenly taking her (to the lake) and having duly bathed
her, she made her accept, according to the proper rites, and in
brief, the excellent hymn of the beloved of the Moon of V{ndavana,
which was excellent and belonged to the germ of Varupa (-hymn),
and put forward by the seed of the hymn sacred to Fire, which
was endowed with the fourth note, and decorated with a point
of sound, and sewn between the Pranavas and extremely difficult
to get in the three worlds. Every success comes by merely accept¬
ing the hymn. There is the repetition of the name of a deity
accompanied with burnt offerings. There is meditation; and
there is a number of sacrifices and the success due to muttering
of prayers. Along with her friends she gladly worshipped the
goddess whose body was fair like heated gold, who was adorned
with various ornaments, whose form and beauty were wonderful,
who was well-pleased, and who gave boons according to proper
rites, and with white lotuses and karavira flowers etc., with
camkaka flowers and lotuses, so also with other fragrant

V.74.139-154

1983

flowers and (other objects) having fragrance, with water for
washing feet and rinsing mouth, with charming incense and
lights, so also various offerings of eatables; then she repeated
the hymn for a lakh times; she made offerings according to the
proper rites, praised her and fell (prostrate) on the ground like a
staff.

139-143. Then without a wink the goddess was praised with
a longing for her. She, through illusion, got ready her shadow,
and put, as it were through force, the beloved, near her. She was
surrounded by her friends, and was delighted. Due to the wor¬
ship, muttering of prayers, eulogies, devout salutations, she mani¬
fested herself through grace. Her complexion was like gold or
campaka flowers. She was bright due to beautiful ornaments.
Her figure was lovely due to beauty in every limb, large and
small. Her face was beautiful like the full moon in autumn.
Her smile and appearance were kind and simple. She was
attractive in (all) the three worlds. She brightened the ten
directions with her lustre. Then that goddess, granting boons
and affectionate towards her devotees, spoke:

The goddess said :

144-154. The words of my friends are true. Therefore, you
are my dear friend. Get up, come along, I shall fulfil your
desire.

Arjuni, having heard the words of the goddess which were
(but) the longing of her heart, and with her body lovely due to
the sprout-like horripilations, with her eyes full of tears, and
again overcome with love, fell at the feet of the goddess. Then
she said these words to her friend-goddess, Priyamvada. **Hold-
ing her hand, and cheering her up, bring her near me.*’ Then,
being zealous by the order of the goddess, Priyamvada took her
like that and came near the goddess. The goddess, dear to Hari,
went to the bank of the northern lake, and having duly bathed
her and made her worship according to the proper rites and
preceded by a solemn vow, made her accept the hymn, granting
good success, of (i.e. sacred to) the Moon in ^ri Gokula. The
vow is called Gokulan&tha, is old, and adorned by Mohana (i.e.
K|:$9 a); the hymn gives all success and is preserved in all reli-

1984

Padma PurSna

gious treatises teaching magical and mystical formalities. She,
knowing the songs of Govinda gave her steady devotion. She
told her the meditation and the enchanting king of hymns. It is
told in the religious treatise called Mohana. Even its recollec¬
tion gives success. One should meditate upon (Kr$ha), dark like
the petal of a blue lotus and adorned with many ornaments, and
having beauty like that of a crore Cupids, and full of love. For
purification, she told this secret to Priyamvada.

^rlRSdhika said:

155-167a. Till her excellent initiatory rite would be over,
be attentive, and along with your friends, protect her.

Having kept (there) the shadow of her own and of her
beloveds, she went near the lotus-like feet of Kr$Qa. That
Radhika, the beloved of Kfs^a, remained there as before. Here,
by the advice of Priyamvada, she prepared an auspicious eight-
petalled lotus, and having written that wonderful auspicious
hymn, and drawn the mystical diagram giving success, with
bright yellow pigment, saffron, and sandal mixed together, and
having made Nyasa etc., and having duly offered water for
washing the feet, materials for worship, and having offered
worship to Nanda’s son with many flowers of the season, with
saffron and sandal incenses, lights, offerings of eatables, tam-
bulas and perfumes used to scent the mouth, and with garments,
ornaments and flowers, and having, along with all followers,
weapons and vehicles, praised and duly saluted him, she rem¬
embered him. Then the lord, YaSoda's son, influenced by devo¬
tion, with a smile and wavy side-glances and thoughts said to
goddess Radhika: “Quickly bring her here.” The goddess
(thus) ordered, sent for friend l^arada, and she brought her
suddenly before the playful one. Having come in front of ^ri
Kj*§na, nnd overcome with love, she, observing everything
wonderful, fell on the ground after being turned into gold.
Having somehow got up with difficulty, and having slowly opened
her eyes, she, full of burden of perspiration and horripilation
and trembling, saw there a beautiful and attractive place.

167b-177a. There was also a desire-yielding tree, which was
having bright emerald-like leaves, which was having foliage

V.74.177b-196a

1985

with sprouts, which was delicate, and had golden stems, which
had crystal-like shoots and roots, which granted rich objects of
desire, and which gave the desired fruits to a suitor. Under it
was a jewelled temple. There was a jewelled throne. There (i.e.
on it) was an eight-petalled lotus. There were the two treasures^
viz. i^ahkha and Padma, placed on the left and right (sides). In
the four directions were placed the desire-yielding cows at proper
places. Around it was the Nandana garden. It was served by
the Malaya-breezes. It was scented with lovely fragrances of
flowers of all seasons (and) thus had defeated (the fragrance
of) Kalagaru (sandal). It was cool due to the shower of the
drops of honey and was very lovely. Its interior was constantly
resounding with the hummings of the swarms of female bees
intoxicated on tasting the honey. It was resounding with the
sweet notes of cuckoos, pigeons, sarikas, and female parrots,
and others in (i.e. hidden behind) leaves. It was full of the
dances of intoxicated peacocks and enhanced the passion of
love. It had the beauty of the thin (layer) of darkness like colly-
rium produced by the emission of juice.

177b-196a. She saw Kp^qa whose hair was very glossy, dark,
curly and fragrantly perfumed; on whose head was tied the best
tail of a peacock intoxicated with madness; on whose left side
was the ear-ornament of flowers resorted to by bees; who was
shining with the mirrors of his cheeks, bright with the bee-like
hair; who was shining with the beauty of the large forehead
having a beautiful mark; whose nose was lovely like the sesam-
um-flower and the eagle’s beak; whose lips were charming and
like the bimba fruits; who inflamed passion of love with his
gentle smile; who looked lovely due to the necklace resembling
a wild flower; whose both large and charming shoulders were
shining with the garland (of the flowers) of the divine tree,
resorted to by thousands of intoxicated female bees; who was
adorned with the Kaustubha on the region of the chest shining
with a pearl necklace; who had the mark of ^rivatsa, who was
attractive on account of his hands hanging up to the knees; who
was very handsome on account of having his waist like that of a

1. Nidhi—The treasure of Kubera. They are nine in number: Mahftpa-
dma, Padma, Sahkha, Makara, Kacchapa, Mukunda, Kunda*Nila and
Kharva.

1986

Padma Purdfiet

lion and with a deep navel; who was lovely due to not long and
very round knees like a good tree; who was adorned with excel¬
lent ornaments like bracelets, armlets, and anklets; whose hips
were covered with a portion of his yellow garment; who had
vanquished a crore of Cupids in beauty by means of his love¬
liness; who enchanted (others) by means of charming songs
proceeding from his flute; who made the three worlds plunge
into the ocean of happiness; who had the arrogance of Cupid in
every part of his body; who was tired due to his interest in
dancing. There were deities appointed at respective places,
observing his internal feelings, having fixed their eyes on his face,
who were in due order and with respect carrying separately a
chowrie, a fan, a flower, a perfume, sandal, and tambula, a
mirror, a drinking vessel, a spitting pot, and also other objects
of sport, so also frankincense and an amulet. Arjunlya, having
seen in confusion on the left side of the pleasing goddess
Radhika, propitiating and offering a tambula to him of a bright
smile, was overcome with the passion of love. Then ^riktsna,
who knew everything, knowing her to be like that, seized her
hand, and he the lord, the great master of magical art secretly
sported with her in the entire pleasure-forest. Then putting his
sport-like arm on her shoulder and coming to ^arada, said to
her: **Bathe quickly this slim-bodied lady of a gentle smile,
fatigued due to sport, in this western lake.** Then that goddess
SHrada (took her) to the western lake, (and) said to her, “Take
bath*’. The fatigued one did like that. She who got to the
interior of the water, again turned into Arjuna and got up at
the place where the lord of gods and the chief of the beautiful
Vaikuntha stood. Seeing Arjima dejected and broken-minded,
Kt 9 na kindly touched him with his hand and put him (back) to
his nature.

said:

196b-198a. O Dhananjaya, 1 bless you. You are my dear
friend. In the three worlds there is none else like you who knows
my secret. O Arjuna, you will curse me if you tell anyone the
secret about which you asked (me) and which you have experi¬
enced.

V.74.198b.V.75.6
Sanatkumara said'.

1987

198b-200a. Thus having received his grace and having taken
decision due to being bound by oaths, Arjuna, with his mind
delighted and having wonderful recollections, went home from
that (place). I have thus told you the entire secret of Govinda
that is known to me. I swear you if you tell it to him.

The lord said:

200b-204. Having heard these words the follower of the
cowherd got success. He went to Vfndavana in the abode of
Nara and Narayat)ia. There he, knowing the daily sports of
Kfspa, stays even today. I did not tell this secret to Narada,
even though I was asked by him. Yet, having reached the
natural form, he obtained it. O you auspicious one, like one of
your stock, you are not to tell the secret which I told you
through love (for you), to anyone else.

He who would read or listen to this wonderful chapter des¬
cribing the greatness of the lard*s devotee, obtains pleasure in
Hari.

CHAPTER SEVENTYFIVE
Ndrada's Experience

Parvatt said:

1. O lord, you have told me in various ways the secret of
Vrndavana. Due to which particular religious merit did Narada
obtain the natural form?

The lord said:

2-6. Once, formerly I desired to know a wonderful account.
From the lotus-like mouth of Kf^^a I heard the secret told by
Brahma. Narada asked me. Then I got this. am not at all
able to tell its greatness. What shall I do? Remembering his

1988

Padma Purd^

oath I am distressed in my mind.’* Hearing these words of mine,
when he became sad, then, O dear one, I called Brahma and
ordered him: “Tell Narada what you told me.” Then Brahma,
hearing my words, went with Narada near Kf^^a and asked him
that only.

Brahma said'.

7. O you lord of the subjects, what is that Vfndavana forest
of thirty two (parts)? O lord, I desire to hear (about it). If I am
fit (to hear about it, then) tell it to me.

Bhagavdn said:

8-14a. This charming Vpdavana is just my unique abode
where there are actually these beasts, trees, insects, men and gods,
who stay near me. When they (will) die they (will) come to me.
Those wives of the cowherds that live in my abode, are the female
devotees. The gods (also) are devoted to me. This forest of
mine, which is of a divine nature, is (having an area of) five
yojanas. This Kalindi called Su$umna (the artery in the human
body lying between I^a and Pihgala), is a great river of nectar;
and in it gods and beings live in a subtle form. 1 have pervaded
(the forest) on all sides, and I never leave it. In every yuga
appearance and disappearance take place here. This place is full
of lustre, and it is invisible to the physical eyes. In the yuga,
see my secret, my prowess—^the Vpidavana. It can never be seen
by gods like Brahma.

The lord said:

14b-16. Having heard that, Narada saluted Kfs^a and
Brahma, and came to the MiSraka Naimi$a forest on the earth.
There he was well>received by the best sages like ^aunaka; and
they asked him: “O brahma^ia, tell us wherefrom you have come
now.” Hearing that Narada said: “Having heard the secret of
Vrndavana from Kr$ua*s lotus-like mouth, I have come from
Ooloka.”

Ndrada said:

17-18. There repeatedly a number of questions were asked.

V.75.19-32a

1989

There 1 heard all the hymns and spells. I shall truly tell (you)
those only according to the questions (asked by you).

^aunaka and others said:

19. If you favour us, then tell us the secret of Vfndavana,
'which Brahma told you.

Narada said:

20-22a. Sometime, on the bank of Sarayu we saw Gautama
who was wise, very unhappy and had his mind full of anxiety.
Seeing me, th(S divine Gautama fell on the ground (i.e. prost¬
rated himself before me). 1 said to him: child, O child, get up.

If you like, tell me why you are called wise”.

Gautama said:

22b-24a. From your mouth (i.e. from you) only, I have
heard the fact about Kf$na like that. (I have also heard) many
times the secret called Dvaraka and Mathura. But from your
lotus-like mouth I have not heard the secret about Vpidavana,
from (i.e. by hearing) which my mind will be steady, O good
preceptor.

NSrada said:

24b-32a. This is a great secret, the secret of secrets.
Formerly Brahma told me that secret about Vfndavana (when I
had said to him): lord of gods, O father, tell me the secret of

Vf-ndavana.” Hearing this desire (of mine), he remained silent
for a moment. Then he said to me: child, go to Maha(i.e.

great) Visnu, my lord. Undoubtedly I must also go there with
you.” Saying so, and taking me (with him) he went to the abode
of Vi$nu. He told Maha Vispu what I had said to him. Hearing
that Maha Vi$nu himself ordered the self-bom one (i.e. Brahma).
**By my order, you take the sage Narada, and arrange for his
bath in the lake called Amfta.” Ordered by great Visnu the
self-bom one acted like that with me. Having entered the Amfta
lake, I took bath there. Just at that moment I was (i.e. I found
myself) near women, beyond (i.e. on the other side of) the lake.
(I was) turned into a woman, endowed with all (good) ^aracle-

. 1990 Padma Purdija

ristics and was very much amazed. Seeing me coming, those
(women) repeatedly asked (me):

The women said:

32b-35. Who are you? Wherefrom have you come? Explain
.your conduct.

Listen to what I said on hearing their agreeable talk. **Where
I have come from, who I am, how I have become a woman—
all this appears like a dream. Am I confused on the earth ?**
Hearing those words of mine, the goddess spoke to me in a
sweet sound: **This is the city by name V^'uda, which is always
dear to the Moon in the form of Kf^na; and I am the goddess
Lalita, gone beyond the fourth state and without parts (i.e.
whole).”

36-39a. The great goddess, who was addressed like this,
and whose mind was soft with pity, again said to me: ”Come
along with me.” All other women, devoted to Kf^ua’s feet, said
the same thing to me: “Come along with her.” O you who
resemble gods, the fourteen-lettered hymn of the Moon in the
form of Kfspa—the noble one, and also of that goddess was
then kindly narrated to me; and just at that moment, I got her
resemblance.

39b-45. With them, (we) went where the eternal Kf$ua
remained. The lord, who was merely of the form of the Good,
the Intelligence and the Joy, and of that of a woman, and whose
heart was delighted due to the women, again and again said to
me: **Come along O dear one, O beloved, embrace me devout*
ly.” O you best brahmapa, there only he enjoyed (with me) for
a year. Then that best lover said to that goddess Radhika: “This
was my natural form there, which had taken the form of Narada.
Take her to the Am^ta lake, and arrange for her bath.” Then I
spoke agreeable words to my lover. “I am Goddess Lalita and
that R&dhik& who is celebrated in songs. I am called Vasudeva,
who always is of the nature of the art of love. I am truly of a
feminine form, and I am the ancient woman, and 1 am goddess
Lalita, and in a manly form I have Kf^pa's body.

46*53. O N&rada, there is no difference between us. This is
the truth, the (only) truth. He, who knows, along with the (code
of) conduct and convention, the fact and usual practices about

V.75.54-V.76.3

1991

me, so also the hymn (sacred to me), is dear to me like Lalita.
This sacret (place) named Vpidavana, is my abode. This is to
be disclosed at no place. It should never be told to a brute.** After
that goddess R&dhika took me to the lake, waited there, and
went (back) near the feet of the Moon in the form of Kfspa.
Then immediately after plunging (into the lake) I came (back)
as Narada, having the lute in his hand, and repeatedly engaged
in gladly singing that great secret. Having saluted the self>born
(i.e. Brahma), 1 went to Vi$nu*s assembly. The self-bom one
saw that, but did not say anything at that time. O child, I have
told you 4t great secret. You too have to guard carefully the
(secret about the) unique, perfect abode of the Moon in the form
of Kfspa, like (that of) the paramour of one*s mother. As I have
told the agreeable (story) along with its secret to my dear dis¬
ciple Gautama, in the same way I have narrated fully to you
the great secret.

54-55. O brahmapas, if sometime it would be disclosed
wheresoever, then certainly there would be a curse from the
Moon in the form of Kr$ua, O best sages.

He, who would read or listen to this excellent chapter full
of the sports of goes to the highest position.

CHAPTER SEVENTYSIX
The Greatness of Kr?^a

The lord said:

1-3. Here, hearing that S^i^upala was killed, Dantavakra
came to Mathura to fight with K^^a. Hearing that Kf^pa got
into a chariot and came with him to Mathura. Then he killed
him, and having crossed Yamuna, and having gone to Nanda*s
abode, he saluted his parents and consoled them. He was em¬
braced by them. He embraced all the old cowherds, consoled
them, and pleased all living there by (giving them) many
garments and ornaments.

1992

Piulma Purina

4-6. On the channing sand-bank of K^indi (i.e. Yamuna),
crowded with auspicious trees, he, day and night eiyoying sports
with the cowberdesses, lived for three nights. In that region, all
people like the cowherd Nanda, with their sons and wives, so
also beasts, birds and animals, having divine forms, got into an
aeroplane and reached the highest place—Vaikuo^a. And
^rikr^ua, having given all the residents of Nanda’s cow-pen his
own infallible place, and being i»‘aised by hosts of gods, entered
the glorious Dvaravati.

7-9. There he was everyday worshipped by Vasudeva, Ugra-
sena, Samkar$aoa,Pradyumna, Aniruddha, Akrura etc. He of an
omnipresent form, enjoyed on very soft beds, strewn with flowers
of the divine trees in the divine, jewelled bowers of creepers,
with his queens numbering sixteen thousand and eight. Thus,
for the welfare of the gods, for destroying the entire burden of the
earth, he descended in the Yadu family, and having destroyed
all the demons (and thus) having destroyed the great burden
on the earth, having released the immobile and mobile living
in Nanda* s abode and at Dvarika from the bondage of the
worldly existence, he established them in his great, eternal,
charming abode meditated upon by the meditating saints. Being
always waited upon by divine queens etc. Vasudeva said to all:
<*Bralmian was unseparated like (the particles of) hail and ghee.
Freed from the constituents (of the Primordial Matter), he,
living in the Prakfti (the Primordial Matter), melted and went
to heaven.”

CHAPTER SEVENTYSEVEN
A Description ofKr^na

Pdrvatl said:

1 -2. Tell me in detail the importance of the meaning and
the words of the hymn; so also (tell me) the nature of the god,
and (about) the splendour of his places. O lord of gods, (tell

V.77.3-18

1995

me) all (about) the great abode of Vi$ 9 u and Hari's (i.e. Vi$pu's>
different modes called eternal bliss.

The lord said:

3-6a. In the excellent Vfndavana (one sees) Kf$ua surround-
ed by crores of cowherdesses. Gahga is a great power there. The
Anandakanana is (also) there. It is made fragrant by fragrant
breezes (blowing) over many good flowers. It is cool and has the
colour of the divine ripples of the daughter of Kalinda (i.e.
Yamuna). It has come in contact with the best sages—the devo¬
tees of the lord like Sanaka etc. It is adorned with flocks of cows^
bellowing joyfully and sweetly. It is covered with boys having
charming garlands and ornaments and dancing.

6b-13a. There is a glorious desire-yielding tree, covered
with gold. It is rich with many gems and corals. It is bright with
many gem-like fruits. At its root is a jewelled altar. It is bright¬
ened by the rays of jewels. There (i.e. on it) is an excellent
golden throne made of the triad (of the Vedas); (one can see
there) the lord of the world who is seated there, who is beyond
the three constituents (i.e. beyond Prakjti), who is immutable,
who resembles a crore of moons, who is bright like a crore of
suns, whose handsomeness is like that of a crore of Cupids, who
illumines the ten quarters, who has three eyes, two hands, who
is fair and bright like heated gold, who is always embraced by
beautiful women, who is always everywhere respected, who is
meditated upon and influenced by Brahma and others and Sanaka
and others, who is always surrounded by crores and crores of
scriptures that have obtained the bodies of cowherdesses repea¬
tedly kissing him, embracing him and laughing, and with their
hearts set upon the spirituous liquor (coming) from bis lotus¬
like feet.

13b-18. That goddess who among them is bright like heated
gold, who brightens up all directions and makes them bright as
(with) lightning, is the Pradhana (i.e. Prakrti)> who has pervad¬
ed all this. She is of the nature of creation, maintenance and
destruction. She is beyond knowledge, ignorance and the triad
(<rf“ Vedas). She is of (his) natural form, is of the nature of power,
of the nature of illusion (Maya) and is full of intelligence. She
brings about the cause of the bodies of Brahm&, Visou and ^iva.

1994

Padma Puribita

The entire mobile and immobile world is grasped by illusion.
Due to her similarity with Vi$nu, Radha is called VfndavaneS-
vari. A man should meditate like this, upon him, god Kr^pa,
the lord of Vfndavana, who remains embracing her, who is
shaking due to the influence of passion for kissing and embrac¬
ing. He would obtain success.

19-21. That noble one, who knows this best hymn, hymn of
(i.e. sacred to) him, and mutters or listens to it, is very difficult
to find. (There arc) Radhika, Citrarekha, Candra, Madanasun-
dari, ^rlpriya, l^rimadhumati, ^a§irekha, Haripriya, beautiful like
gold, deluding and shining with horripilation due to love, having
paleness and perspiration, attached due to love, talking agree¬
ably. (Then there are) Suvarnamalini, ^anta, Surasa and Rasika.

22-23. She who leads the full life of a woman, who is affec¬
tionate to the helpless, who is of a pure heart, who has fully
drunk the nectar of (Krsna’s) name, is called Radha. Radha is
endowed with a prolonged smile, has the lustre of heated gold,
is the river of surging love, a choice collyrium for (better) view.

24a. She who possesses pity and envy, who lives in the
empire of charity, who indulges in the joyful battle of copula¬
tion, is called Citrarekha.

24b-27a. She whose body is fair, who is not very tall, who
is always engaged in instrumental music, who gesticulates help¬
lessness, who is overcome by swoon and horripilation, who
remains on the right side of Hari (i.e. Krsna^)> to whom all
hymns are dear, who possesses sweetness due to desire for love
(-making), is called Candra.

27b-30a. She whose gait is sportive and slow, who has
charmingly closed her eyes, who is bright and full of the stream
of love, who looks charming due to expanded collyrium, who is
interested in Kt$t]ia’s love, who is eager for the sound of Kfsna's
dance, who possesses egotism, who has condemned the moon
with her face, who is clever in (speaking) sweet words, who is
the crest-jewel of those who have curbed their senses, who is
endowed with a charming smile, is Madanasundari.

30b-31. She who is interested in the faultless dance of
Kf^^a, who is dark (yet) charming, who attracts Haii’s heart
through love and affectionate glance, who has conquered her
senses, who has curbed her anger, is called Priya.

V.77.32-48a

1995

32-34a. She whose body is fair like well-heated gold» who
has a sportive gait and is beautiful, whose figure is sweet due to
the strikingness of the love caused by Cupid and horripilation,
whose face endowed with a charming smile has put down the
moon, who is skilled in (speaking) sweet words, who is the crest-
jewel of those who have restrained their senses, and who is
intent upon the fulfilment of love, is Madhumatl.

34b-40a. She who is endowed with the fever of delusion,
horripilation and stream of love, who diverts herself with charity
{looking upon it as insignificant) as dust, who is a great dancer
following the sound of Kts^a's dance, and who is always Kt^pa’s
beloved, is iSaSirekha. She is K|’$Qa*s soul. She is excellent, is
dark, has lovely and tawny eyes. She is fascinated by the love
for his feet; sometimes she is touched by horripilation. At
^ivakup^ashe i s ^ivananda; on the bank of Dehika she is Nandini.
She is Rukmi^i at Dvaravatl; and in the Vfndavana-grove she is
Radha. This goddess of mine has become Devaki at Mathura;
similarly at Citrakuta she is Sita. On the Vindhya (mountain)
she is Vindhyanivasini. At Varanasi she is ViSalak$i; and in (i.e.
with) Vi$Qu she is Vimala. Kt$ha who graced her, gave her
the rule over V^ndavana. At other places she is the goddess
and is Radha in the V^ndavana-grove. Krspa has always a
happy body, who is called bodiless.

40b>48a. He having Kt$ 9 a*s body is described as the
superintending deity of Air, Fire, Sky (i.e. Ether) and Earth, so
also of Brahma. Though the sun is powerful, yet is not desig¬
nated with power; in the same way Kf$ua endowed with brilli¬
ance, certainly deludes time. He does not have a material form,
produced from marrow, flesh or bones. He possesses a wonder¬
ful power, is another lord, and having an eternal body, is the soul
of all. Hardness is accidental as in the case of (particles of) ’hail
and ghee. The surface of the foot of Kfsua of unlimited primary
substance is not a deity {obscure^^. In the mass of dust in Vpida-
vana, there are crores of Vi$ 9 us. In Anandakiraua, the Moon of
the universe (i.e. Kr$oa) is surrounded by a group. The souls
are parts of his rays as the nature of constituents is present in
the soul. Kt$ 9 a is surrounded by (i.e. having) two arms. He
never has four arms. There, surrounded by a cowherdess, he
always sports. Govinda (i.e. Kr$pa) alone is a man; Brahma and

1996 Padma Purdnar

others are women only. From that nature appears. This lord is
a mode of nature.

48b-51. Rftdha and Kr$na are the first Prak|ti and Purusa.
Except the lord of Vfndavana, everything is the product of
Prakfti. Due to their appearance, this world appears, and breaks
on their disappearance. As gold does not perish (even though its
products may perish), so Kr$nadoes not fall even if (his incarna'
tion like) Matsya perishes. This expanse of the three consti¬
tuents (gunas) (i.e. the mundane existence) is the expanse of
him who sports in Vpidavana. The ripple of an ocean turns into
a wave; but the ocean is not (newly) produced.

52-55. There is no woman resembling Radhika, and no
man resembling Kf^a. There is no (better) age than adoles¬
cence; that is the great innate disposition of Prakfti* Adole¬
scence should be thought upon. Vfndavana-grove should be
thought iqxni. The greatest form is (that of) i^y&ma, and the
greatest delight h the first god. Childhood lasts up to the fifth
year. Boyhood is up to the tenth year. Adolescence lasts for
eight and five years. The limit (of it) is the fifteenth year.
Adolescence, springing up from youth (yauvana) is called fresh
youth (mzfwyimuflnc). That age is his all-in-all; other age (than
that) is unreal {prapanca).

56-62. 1 salute the charming childhood, boyhood and
adolescence. I salute the young cowherd Kf$pa who is of the
form of Cupid-like cowherd, who is the cowherd-Cupid, of the
nature of an adolescent and is wonderful, and whom they call
the Cupid-enticer, whose youth has just broken up (i.e. set in),
who is the great ocean of continuous, matchless nectar-like joy.
The lord of iSri is victorious. The body of him having the form
of youth is hidden. Men of different minds, according to the
difference in their likings, see him who is one only, immutable,
ancient, who is to be known through meditation in the group
of the cowherdesses. I salute him, the lustre of whose nails is
Brahma, who is meditated upon by gods like Brahma, who is
beyond the three constituents (i.e. Prakfti), who is the lord of
Vfndavana. Goviada never leaves Vfndavana. His body else¬
where is artificial. There is no doubt about it. I worship that
Nanda’s son who is easily accessible to the women in Vraja, but

V.77.6S—V.78.9 1997

difficult to be reached by those who desire salvation. The hymn
is the great lustre of his nails.

Pdrvatlsaid:

63. As long as the female imp in the form of the desire for
salvation or enjoyment is present in the heart, how can, till then,
the delight of love rise there?

The lord said:

64-65. O good one, you have asked well. I shall tell all that
there is in my mind. Listen attentively. (A devotee) remembers
his virtues, his name, songs pleasing the mind; enlightens him*
self, and always is merged in (his) love.*

CHAPTER SEVENTYEIGHT
Worship Prescribed for a Devotee of Visnu
Pdrvatl said :

1. Tell me the correct way of life of the followers of Vi$ou,
practising which all men will cross the ocean of worldly
existence.

The lord said :

2-9. Here the purification of the devotees of Vi$uu is said
to be in twelve ways: Smearing the house, similarly approaching
Hari (i.e. Vi$uu), going round (his idol) with devotion, (lead to)
purifi^tion of the feet .Taking leaves and flowers with devotion
only for the worship of Hari (leads to the purification) of the
hands. This purification is the most important of all purifications.
Narration of the names, so also of the virtues of god l^rikf^ua
with devotion, is said to cause the purification of speech. Listen¬
ing to his account, and witnessing his festival—this is said (to
lead to) the proper purification of the ears and eyes. Putting on
one’s head the water (used for washing the idol’s) feet, the flowers
that had been offered (to the idol), and the garlands (offered to

*Some verses of this charter like 41,44ff. are not quite clear. Some. e.g.
52b ff. seem to be irrelevant.

1998

Padma Pmdt}a

the deity) is said to cause the purification of the head of him
who has bowed down before Hari. O dear one, smelling the
flowers etc. offered to him (leads to) the purification of the heart,
and it is laid down as causing the purification of the nose
also. That (place) alone, where there are flowers (and other
objects) offered at the couple of feet of Kf$Qa, is purifying in the
world, and that (alone) would purify everything.

10* 11. Worship (of K)’$Qa) is said to be of five kinds. Listen
from me (i.e. as I tell) the difference in them. I shall, in proper
order, describe to you the worship of five kinds, viz. Abhigamana,
Upaddna, Yoga, Svddhydya and Ijyd. The real approach (to
the deity consists in) cleansing the place of the deity, smearing
it and removing the flowers that were offered to it.

12a. Updddna (i.e. acquisition) is the collection of sandal,
flowers etc.

12b. Yoga (i.e. union) is the thought that the deity of one
<i.e. worshipped by one) is oneself (only).

13-14a. Svddhydya (i.e. self-study) consists in muttering
(the deity’s name) with the scrutiny of the meaning of the hymn,
reciting Vedic hymns and hymns of praise (of a deity), so also
the narration of (the virtues etc. of) Hari. Svddhydya is also
said to be study of branches of knowledge about the (final) truth
etc.

14b-16a. Ijyd (i.e. worship) is properly worshipping one’s
deity. O you of a good vow, I have thus told you the worship
of five kinds. According to the occasion I shall in due order tell
you about (the worship) that gives equality with the deity,
nearness of the deity, residence in the same heaven with the
deity, intimate union with the deity, and assimilation to the
deity. (I shall also tell you about) the worship of the ^alagrama
stone.

16b-27. In the hands of Kesava having four hands, are
held, in order, a conch, a disc, a mace and a lotus beginning
with the right hand, then the upper hand (etc.). The mace-holder
is called KeSava. Narfiyana is he who in due order holds the
weapons viz. a lotus, a mace, a disc and a conch. Madbava
would be (he who holds), in order, a disc, a conch, a lotus and
a mace (in his hands beginning with the right hand, then the

V.78.2M3

1999

upper one...). The mace-holder called Govinda holds a mace,
a lotus, a conch and a disc. My salutation to you, of the form
of VisQu, holding a lotus, a conch, a disc and a mace. My
salutation (to you) of the form of Madhusudana, possessing a
conch, a lotus, a mace and a disc. My salutation to Trivikrama
having a mace, a disc, a conch and a lotus. My salutation (to
you) of the form of Vamana having a disc, the Kaumodaki
(mace), a lotus and a conch. My salutation (to you) of the form
of ^ridhara, having a disc, a lotus, a conch and a mace.
Salutation to you, O Hr$ike§a, having a disc, a mace, a conch
and a lotus. Salutation to your own form of Padmanabha,
having a lotus, a conch, a mace and a disc. Salutation to
Samkar$at;ia, having a conch, a lotus, a disc and a mace. O
Vasudeva, salutation to you having a disc, a conch, a mace
and a lotus. Salutation to him who has taken the form of
Pradyumna, having a conch, a disc, a mace, and a lotus. Salu¬
tation to the form of Puru$ottama having a lotus, a conch, a
mace and a disc. Salutation to (you having) the form of Adho-
k$aja having a mace, a conch, a disc and a lotus. Salutation
(to you) of the form of Ntsimha holding a lotus, a mace, a
conch and a disc. Salutation (to you) of the form of Acyuta
having a lotus, a disc, a conch and a mace. Salutation (to you)
of the form of Srik($na having a mace, a lotus, a disc and a
conch.

28-43. That is god Sri Gadadhara who is present in the
aperture of Salagr^a stone, who holds two discs, who has
white lines and who is rich in beauty. That is Pu$kala, the fore¬
part, with two discs present and of a red lustre. There is
Samkarsapa, so also is Pradyumna. The one having small
discs is Pitaka. The round one that is having a long hollow
and holes is Aniruddha. The dark one, dark-blue at the aperture
and having three lines, is Naraya^a. Nfsimha is the one having
the lines of the form of a mace, and having a very tall navel-
lotus; he has a big disc. One having three dots is Kapila.
(This one) or one having five dots is Kapila. (This one) or one
having five dots should be worshipped by a celibate. That is
Varaha that has three marks and two uneven circles. Nila has
three lines, is having dots, and is big. That is the form of the
tortoise. The dark one having circles and eddies, is whitish and

2000

Padma Purdifo

has the backside preserved, ^ridhara has five lines. Vanamalin is
marked with a mace. Vamana is round; one having a disc in
the centre is Niiaka. Anantaka is the one that has many colours,
many forms and the hood of a serpent. Dark and coipulent is
Damodara. The one having a circle in the centre is Nilaka. May
he, of a contracting aperature, protect (me). So also Brahmfi,
the very red one. The one having a very long line is Su$ira;
Pfthu is the one having a disc and a lotus. Kf^^a has a big
•disc and a large hole. Bindumdn has a dot. Hayagriva has the
form of a goad. One having five lines is Kaustubha. Vaikuqtha
shines spotless. The black one, having one disc, is like the
shape of a long lotus, is having a long lotus, is having a long
line, and whitish is Matsya. Ramacandra has vertical lines. That
one that is dark, is Trivikrama. Salvation to him, staying in
the iSalagr&ma^Dvaraka, who, marked with one, and having a
mace and looking charming, should protect (me). With two (are
formed) Laksmi and Narayaija; with three Trivikrama. With
four, the four modes. With five, Vasudeva (is formed). May
Pradyumna, with six, and Saihkarsana with seven, protect (me).
Purusottama would be (formed) with eight; the one with nine
modes is placed as new. May Anirundha, having the ten incar¬
nations and with ten, protect (me). The one with twelve souls,
with twelve (may protect me). Anantaka has more than this
>(number). Brahma has four faces, a staff, a water>pitcher and a
garland and is tall. Mahesvara has five faces, ten arms and is
bull-bannered, and has respective weapons.

44. The mother are Gauri, CaQ^ika, Sarasvati and
Mahalaksmf. Divakara has a lotus in his hand.

45-46. The attendants like Gajasya, Gajaskandha, $lapmukha
are of many kinds. They are there, or are installed and if they
are worshipped in a palace, a man obtains DharmOy Artha and
K5ma,

V.79.1-I5

2001

CHAPTER SEVENTYNINE

D0*s and Don*t's for a Devotee of Vi^nu
The lord said:

1-2. Not only in the house (but everywhere) the worship of
Hari should be done everyday on the ^alagr&ma, a gem, a
mystical diagram or images. In one region of Gao^aki there is
a great place of ^alagrama (i.e. where S&lagrilma stones are
found). May the stone found there protect. This is the case.

3’5a. By the touch of the ^alagrama stone, the destruction
of sins committed during crores of existences takes place. Then
(what can be said) about Vi§ou*s worship there? It is the cause
of (being in) the vicinity of Hari. One would obtain the fruit of
worshipping a hundred lihgas. If one would obtain a black stone
(i.e. !$alagrama) having a mark of a cow’s foot, as a result of
religious merit of many existences, then (the mission of) one’s
life is accomplished.

5b-ll. First one should examine a glossy, excellent, black
stone. One that is slightly black is said to be mediocre. A mixed
one always gives a mixed fruit. As the fire always present in
wood is manifested by friction, in the same way the (all-)per-
vading Hari is felt in a l^alagrama. He who everyday would
worship twelve ^alagrama stones from Dvaravati, is honoured
in Vaiku^tha. (If) a man observes an aperture on the Salagrama
stone, his dead ancestors live contentedly in heaven till the end
of the world. There is the residence in the form of Vaikuijtha,
where there is the Dvaravati stone. A man dying (here) goes to
the city of Vi§^u. That sacred place spreads over three yojanas.
Everything (like) muttering, worship, sacrifice (performed there)
would be crorefold meritorious. Over the area of one kroia,
whatever is desired (is obtained). There is no doubt about this,
since, even an insect dying here goes to Vaiku^tha.

12-15. The man who fixes a price on the ^alagr&ma stone,
so also who sells it, and he who gives consent (to the deal), so
also he who sanctions its examination—^all these go to hell till
the sun (shines in the sky) and till deluge. Therefore, O respect¬
able lady, one should avoid the purchase and sale of the

2002

Padma Purdna

(^alagrama with a) disc. There is no doubt that salvation takes
place there where there is the union of the deity in l^alagrama
and the one bom in Dvaraka. The one produced in Dvaraka,
endowed with a disc, marked with many discs of the shape
of a stone having a round seat, is of the form of Brahman and
unstained.

16>21a. Salutation to (you) of the form of Omkara and of
the form of constant joy; O glorious ^alagrama, favour me,
(your) devotee, who desires your grace and is stricken by death.
Hereafter I shall gladly tell you the manner (in which) the dot
(or mark is put), hearing which all men would obtain assimila¬
tion to Visnu. (A man) should have KeSava (i.e. take Kesava
to be present) in the forehead, ^ri Purusottama in the neck,,
god N^ayaha in the navel, Vaiku^tha (i.e. Vis^u) in the heart,
Damodara in the left side, and Trivikrama in the right, Hr$i-
keSa in the head, and Padmanabha at the back, Yamuna and
Gahga in the ears, and Ktsoa and Han in the arms. (These)
twelve deities are said to be pleased in their respective places.

2lb-25. When a dot (i.e. a mark) is put he should recite
these names. He, with all his sins purified, goes to Visnu’s
heaven. He, even though he is a c^^ala, on whose forehead an
upright line is seen, is of a pure heart, and deserves to be
honoured. There is no doubt about it. One should not look at
a man on whose forehead an upright mark is not seen; (and) on
seeing him one should look at the Sun. On seeing or touching
a brahmapa on whose forehead a mark with three lines or an
upright mark is not seen, one should bathe with one*s clothes
on. One should put a mark of the form of Visnu*s foot, keeping
space between (the toes).

26. On the head of that mean brahma^a who would not
put an upright mark, there is always the foot of a dog (placed
on it). There is no doubt about this.

27-29. One should know that a very auspicious upright mark
starting from the nose and ending with the hair, and having a
hole (i.e. space) in between, is the temple of Visnu. One should
know that Brahma has settled on the left side, Sad^iva on the
right, and Vi^pu in the middle. Th^efore, one should not bes¬
mear (i.e. cover) the middle (part)* The glorious one who, after

V.79.30-45

2003

looking into a mirror or into water puts the upright mark> goes
to the highest position.

30-33a. Fire, Water, the Vedas, and the Moon and the
Sun, so also Wind, always remain in the right ear of a brah>
maua. Gahga also remains in the right ear, and Fire in the nose.
By touching both (these), one is purified at that moment only.
Having put water in a conch and having mixed it with Tulasi,
one should give it to the noble devotees of Vi$uu, drink it, and
salute (them) with the head (bent down). One should drink it
and sprinkle one’s body, one’s son, friend and wife with it.

33b-36a. The water (flowing) from Vi§uu’s feet, when drunk,
destroys sins (committed) in crores of existences. The sin be¬
comes eightfold on dropping (even) a drop on the ground. He
who, holding a conch full of water in his hand, praises (the
deity) and goes round (it), always holds the water, has obtained
the fruit of his existence. He in whose house there is neither a
conch nor a bell with the (form of the) eagle on it before (the
image of) Vasudeva, is not a follower of the lord (i.e. Visou)
in the Kali age.

36b-45. (Going) to the lord’s temple in vehicles, or with
sandals on, or drinking spirituous liquor there, not (offering)
service in the festivals of the deity, not saluting before (the image
of) him, or saluting the lord with the remains of food on the
hands etc. not washed, or when impure, saluting the lord with
(only) one hand, or spreading the feet before him towards the
south, or enjoying a bed before him, or lying (in front of him),
or eating, or telling lies, or talking loudly, or talking to one
another, crying and quarrelling, curbing or favouring, talking
cruelly to women, covering with one garment (only), censuring or
praising others, speaking obscene words, breaking wind, behav¬
ing badly with an inferior because of having power, eating with¬
out (first) offering (the food) to the deity, not offering (to the
deity) fruits etc. produced during the season, giving the remains
after use of a seasoned article etc., eating (food) after making it
distinctly visible, censuring and praising others, keeping mum
before the preceptor (i.e. not talking to him), praising himself,
censuring deities—^these are said to be thirtytwo offences against
Vi$nu: **0 Madhusudana, day and night I commit thousands
of offences. Thinking me to be yours, forcgiveme.”

2004

Padma Purdjifa

46-47. Uttering this prayer he should salute (the deity pro¬
strating) on the ground like a staff. Hari always forgives thous¬
ands of offences. Similarly the brahmat^as should eat in the
evening and in the morning whatever food is left over by Vi§ou*s
devotee. (Such a person) is freed from the sins committed
during the day.

48-57a. Uttering me (i.e. my i.e. Siva’s name) and thinking
ffood is Brahma, and sauce is Vis 9 u’, he who eats (food) is
never covered by the faults of the food. A man who is a devotee
of Visou should not eat a round bottle-gourd, masura-beans
with their skin on, the white nut of the palmyra tree, egg-plant;
(similarly) a man who is Vi§i?u’s devotee should not eat on the
leaves of a bunyan tree, aSvattha or arka tree, or a kovidara or
kadamba. In (the month of) ^ravatja he should avoid vegetables;
he should forgo curd in Bhadrapada. In the month of A§vina he
should avoid milk and should give up (eating) flesh in Kartika.
(He should) also (avoid) burnt food, citron, and whatever is
not offered to Vispu, so also common citron, vegetables and
visible salt. If by chance he would eat (any one of these), he
should remember his (i.e. Vi^^u’s) name. Haimantika (a kind
of rice), grains anointed with sugar, mudga sesamum, barley,
kalapaka (a kind of grass), kangu, wild rice, vegetable, Enhydra
Hingcha, kala vegetable, vastuka (a kind of vegetable), radish
other than red, rock-salt and ocean-salt, curd and ghee obtained
from a cow, milk from which water is not taken out, jack-fruit,
green vegetable, Piper Longum, cumin-seeds, so also oranges
and tamarind, plantain, lavali (a kind of creeper), Dhatri, jaggery
from any other object than sugarcane, that (food) which is not
cooked in oil—the sages describe these as food for offering.

57b-59a. One should know even him who has flowers along
with Tulasi-leaves etc., to be Vi§au. This is the truth (and) truth
(only). There is no doubt about it. By planting Dhatri-tree a
man would be equal to Vi$]^u. One should know that the area
round about it to the extent of three hundred cubits is Kuruk-
^etra.

59b-65. Having put round his neck a garland made with
(pieces of) Tulasi-wood having the shape of rudrak$a, a man
should start the worship (of Vi^pu). Similarly, the worshipper
of Vi$ou should carefully wear round his neck a garland of

V.79.66-V.80.2a

2005

amalakas, or a good garland of lotuses, or that of kadamba-
flowers; he should also put on his head flowers taken off after
being offered (to Vi§^ju) and Tulasi-mala. He should mark his
body with flowers Taken ofif after being offered and sandal, with
(the accompaniment of) his epithets. He should put (the mark
of) a mace on his forehead, and (the marks of) a bow and an
arrow. On the chest (he should put the mark of) the Nandaka
(sword), and (the marks of) a conch and a disc on both the
arms. If a brahmatja endowed with (the marks) of a conch and
a disc dies on the cremation ground, he certainly gets the
same (highest) position which is said (to be obtained by dying)
at Prayaga. He who being devoted to Visou, puts a Tulasi-lcaf
on his head, performs all his deeds, obtains an inexhaustible
fruit.

66-68. The rites performed in honour of the dead ancestors
and deities by one decorated with Tulasi-garlands, become a
crorefold meritorious. The sin of that man who devoutly wears
a garland made of Tulasi-wood, after offering it to Kesava (i.e.
Visau), perishes. Having worshipped (Vi§ou) with water for
washing the feet etc. he should utter this prayer: ^'Salutation to
that Tulasi which, when seen, destroys the multitude of all sins;
which, when touched, purifies the body; which, when saluted,
removes diseases; which, when sprinkled, frightens Yama;
which, when planted, bestows the vicinity of lord Kfstia; (and)
when placed at his feet, gives the fruit (in the form) of salva¬
tion.

CHAPTER EIGHTY

Monthwise Rites Prescribed for a Viftiu Devotee
Pdrvatt said:

l-2a. Then, how does (a man) survive, when the terrible
Kali age, full of the alligators in the form of objects of senses,
<and having the distress in the form of a son, a wife and wealth.

2006 Padma Pur Una

has arrived, O lord? O great god, O treasure of kindness, tell
the remedy for it.

The lord said’.

2b-8. Kali does not harass them who always utter the name
of Hari and Hari only, or the auspicious (utterance) *Hare
Rama, Hare Kf$ipia* or Doing (his) deeds one

after another, a man should remember (Vi$QU’s) epithets. He
repeatedly says, 'Kf$Qa, K;-$oa, Kf^pa, KfSQa*. He should also
use your name and my name with inversion. He too would be
free from sin as fire (goes away) from a heap of cotton. He who
mutters my auspicious name with your name as ‘Victory to the
First One’, or preceded by the word ‘^ri’, is freed from the
worldly existence. He should remember it by day, at night, in
the evening—at all times. He, remembering Rama day and
night, sees Kf$tia with his eyes. He being pure or impure, just
by remembering always and at all times, (Vi$QU*s) name, is, just
at that moment, freed from the worldly existence.

9-12. (Uttering) the name removes the sin of even him who
is having many offences. In the Kali age a sacrifice, a vow,
penance or charity is not complete in all parts. This couple—
bath in Ganga and Vi$Qu’s name—^is free from evil. O
auspicious lady, horrible thousand sins connected with killing,
(sin due to) cohabiting with crores of wives of preceptors,
thefts and other (sins) do not take place due to the name
‘Govinda* dear to Hari. He who is impure or pure or who is
reduced to every condition, who remembers (Vi$t]iu) of lotus¬
like eyes, is pure from within and without.

13-20a. By remembering his name or by reflecting on his
feet he should start worshipping him by fashioning his image
with gold, silver, flour or of the shape of a garland marked
with his feet. He bears (the mark of) a disc at the root of his
right thumb. He causes the end of the worldly existence of the
man who bows there. Acyuta (i.e. Vi$t;iu) bears a very beautiful
mark of a lotus at the root of the middle finger, which attracts
the bees in the form of the hearts of those who meditate (upon
Vi$ 0 u).| Below the lotus he bears (the mark of) a flag, which is
the victory-flag of all calamities. At the root of the small finger
is the mark (like a diamond-pin) that breaks (i.e. destroys) the

V.80.20b-40a

2007

stream of the sins of a devotee. In the side is a goad, the cause
of joy in the devotee’s heart. At the joint of the thumb he bears
{the mark of) a barley-corn which is full of pleasures and riches.
At the root (of the thumb) there is (the mark of) a mace break¬
ing the mountain of sins of all men. The unborn lord also bears
marks like lotuses etc. on the right (foot) to illumine all know¬
ledge. The treasure of kindness would stand on the left foot and
has (these marks).

20b-40a. Therefore, he who would always listen to or
narrate the greatness of Govinda, which is charming due to the
relish of joy, is fully free. There is no doubt about it. I shall
(now) tell the rites (to be performed) in (different) months,
which give delight to Visuu. In Jyestha, one, being pure, should
carefully bathe Sri Vi§pu. On the full-moon day (when this is
done), daily sins, sins committed during the fortnight, the
month, the season and the year, so also thousands (of sins like)
killing a brahmapa, those committed knowingly or unknow¬
ingly, (sins like) stealing gold, drinking liquor, violating the
teacher's bed (i.e. wife), so also thousands of crores of minor
sins—all these perish. One should sprinkle (the idol of) Acyuta
on (its) head with water from a pitcher to the accompaniment
of the hymn (called) Puru^asukta or (the group called) Pava^
mani hymns. (Or one should sprinkle the idol) with coconut
water, or water from the tMa fruit, or fragrant water with gems
put into it or water offered with flowers. Having propitiated
(Vi§nu) with the five articles of worship, according to (one’s)
expanse of wealth, one should offer the musical instrument viz.
bell, saying, 'Gham, salutation to Ghanta’. *I am fallen into the
heat of sins put along the great path*. ^Protect me, a sinner—
falling into the ocean of the terrible mundane existence*. A
learned brahmana, pure and wise, who does like this, is freed from
all sins, and he goes to Vi^nu’s heaven. One should celebrate
the great festival of (Visnu’s going to) sleep on the eleventh day
of the bright half of Asa^ha. In A$adha one should take out
(Visnu’s) chariot (in procession). In ^ravana one should per¬
form the ceremony called ^ravana-vidhi (performed on the full-
moon day). He should be intent on a fast on (Vi$nu*s) birth¬
day in Bhadrapada. In the month of Alvina, one should per¬
form the ceremony of (Visii^u’s) turning to another side. One

2008

Padma Purdna

should (also) perform (the ceremony of) ^ri Hari's getting up.
Otherwise he will be a traitor to Vi^^u. In the auspicious
Alvina month one should worship the golden or silver (idol of)
Mah^aya of the form of VisQU, without making an oblation.
A religious-minded worshipper of Vi§^u should not indulge in
killing or hating (anyone). In the months of Kartika and Pausa
one should perform (deeds of) religious merit according to his
desire. One should also offer a lamp (kept) on a high place to
Damodara. The lamp should be of the size of four fingers and
should have seven wicks. At the end of the fortnight one should
arrange an auspicious row of lamps. In the bright half of
MargaSirsa, on the sixth day, one should, with (i.e. having put
on) white garments, worship the lord of the world, particularly
Brahma. In Pausa one should sprinkle (water over the idol)
with flowers. One should avoid loose sandal(-paste). On the
Samkranti day and in the month of Magha one should make an
offering of food made from fragrant rice to Vis^u, and should
recite this prayer. One should also feed brahmapas residing in
the city of the god of gods. One should (also) honour Vi§tiu*s
devotees and brahmaj^as looking upon them as the lord. When
one devotee is fed, a crore of them are fed. Merely by feeding
brahmanas a deficient (deed) certainly becomes complete.

40b-45a. On the fifth day in the bright fortnight one should
bathe (the idol of) Ke§ava, worship it duly with fruits and
powders, along with young leaves of mango trees, and with fine,^
fragrant garments. The house should be (rendered) charming,
should be bright and illumined with lights. It should have
grapes, sugarcanes, plantain-trees, jambira, nagaranga, nut-
trees, coconuts, dhatri, jackfruits, and green vegetables. (It
should be decorated) with portions of other trees, with flowers
of all seasons, with other various fruits and flowers, with cano¬
pies, with abundant flowers and pitchers full of water, with
branches and twigs of mango-trees and with umbrellas and
chowries.

45b-57a. The festival of the swing is laid down after remem¬
bering (Kfsi;;ia) with the words Wictory to Kr^Qa* and after going
round (the idol)—especially in the Kali age (it is celeinrated) on
the fourteenth day in Phalguna (at the time) called Yama. Or
one should devoutly and duly worship (the idol) with four kinds

V.80.57b-66

20Q9

of powders of figs on the full-moon day on the first day at a
time called sandhi. One should please the highest lord with
white and red (articles), white and yellow (articles), and (articles)
mixed with camphor etc.; so also with (articles) having lovely
colour and form due to the colour of turmeric. Or one should
please the highest lord with (articles) having other colours and
forms. One should start (the festival) on the eleventh day and
finish it on the fifth day. The swing-festival is laid down (to last
for) five days or three days. Men, seeing Kr§na facing the south
and swinging, get free from heaps of sins. There is no doubt
about it. A man should, in the month of Caitra, put the deity
rising from (i.e. present in) Salagrama, in a pot containing
water or in a golden, silver, copper or earthen vessel and should
worship him while (the idol) is in water. Or, O magnanimous
one, he should worship his image. His religious merit cannot be
measured. Having planted the damana (tree), he should offer
(the leaves of) it to 5ri Vi§i?u. He should offer it in Vai^akha or
I^ravaiia or Bhadrapada. While offering damana etc. he should
do so in the foremost sheltered place; otherwise it is fruitless.
On the third day of Vaisakha he should get fashioned (the idol
of Visnu) especially in water or in a circle or in a pavilion in a
big grove. Day by day he should nourish it well with fragrant
sandal. With care as he can bestow, he should do it, which gives
nourishment.

57b-66. They recognise these things to be V4pu’s Gandha?-
taka "eight fragrances*—sandal, agaru(a kind of sandal), hribera,
black saffron, rocana (a kind of yellow pigment), jatamamsi (a
kind of black pigment), mura. With these particular (articles)
he should smear the body (i.e. the idol) of Vis^u. Rubbed Tulasi-
wood with camphor and agaru or used with filaments of flowers is
called haricandana. The men who, at the time of pilgrimage,
see Kfsija (i.e. his idol) with devotion, are not reborn even after
hundreds of crores of kalpas, (so also those) who put (i.e. bathe
the idol with) water mixed with fragrant articles. Or having gone
to Vrndavana, having put in the midst of flowers (the idol of)
the lord of the world, and having decorated (it), he should make
a worthy devotee of Vispu enjoy (all) that fully. He should
pluck a coconut or the seed-vessel of a lotus and offer it (to the
<leity), so also jujube fruit, bread-fruit, after removing the cover.

2010

Padma Purdoa

He should also cause to be offered food mixed with curd, after
dipping it into ghee. He should also cause to be offered cooked
flour, cake with ghee, so also ripe fruit with oil mixed with
sesamum (-seeds). He should give whatever is dear to himself.
Having offered (an article) he should never take it back;
especially that which is intended for Vi$:i;;iu and given to his
devotees.

67-69. O Mahesvari, O Parvati, I have told you something
in brief. You should protect it like your own vulva. When there
is this section (giving) instruction in the class of sacred texts
describing the form and virtues of ^rikr§ija, enough of other
texts. When the (devotee’s) mind is (flxed) on the necklace of
love (for him), interest (in him), devotion (to him) and his
sports and names, what is the use of beautiful women? With
heart worship that lord of the children in Vraja, the ground of
Vfndavana, water of Yamuna; a body smeared with dust of the
lotus-like feet of the lord of the world (is better than one smear¬
ed with) agaru, sandal etc. which are indeed vain.

CHAPTER EIGHTYONE
Mantracintdmaiji for Devotees of Kffva
The sages said:

1-3. O Suta, O good one, live long. You have disclosed the
nectar of the deeds of l§rikr§pa, which emancipates all devotees
from the mundane existence. O lord, tell (us) all the daily sports
of ^rikrwa, on hearing which devotion to Kt$]:ia increases, O
good man. O glorious one, tell us separately the application and
characteristic of the prayer of the teacher and the disciple;
for, you are our great friend.

Suta said:

4. Once Narada saluted and said to the lord of the world,
the god of gods, Sada^iva, seated on the bank of Yamuna.

V.81.5-22

2011

Ifdrada said:

5-10. O god of gods, O great god, O omniscient one, O
lord of the world, O you who know the truth about the characte¬
ristics of the lord, O you best among those who know the
prayers of (i.e. addressed to) Kf^ijia, 1 secured great prayers
'(addressed) to Kf^oa from you and from my father. Those best
prayers and others have been properly learnt by me eating
vegetables, roots and fruits for many thousand years, subsisting
on dry leaves, water, air etc. or (sometimes) not eating (at all),
avoiding looking at and talking to women, conquering the six
qualities like lust, curbing the external organs. Even though this
was done, O Sankara, my mind was not pleased. Therefore, O
lord, tell me that which would succeed even without purificatory
rites etc., and which gives an excellent fruit just by uttering it
even once. O lord of gods, if (you think) I am fit, then please
tell it to me.

^iva said:

11“16. O glorious one, you, desiring the welfare of the world,
have asked well. I shall tell you the prayer—^the gem yielding
all desires, though it is to be well (i.e. carefully) protected.
This is the secret of secrets and the excellent secret of secrets. 1
have never before told it to the goddess (i.e. Parvati) nor to
your elder brothers. I shall tell you the excellent pair of prayers
/(addressed) to Krspa. The pair is called Mantracintdma^i—the
desire-yielding gem. There are alternatives to this prayer—so
also the five-syllabled (prayer). Beginning with (the words)
*Gopijana’ and ending with *Vallabha' and *1 seek the refuge*
—This is the five-lettered (prayer). The great prayer of sixteen
letters is called the Mantracintamarii. Saying *Gopijana* first, he
should then say ‘Vallabhabhyam’. The prayer having two lines is
said to be (having) ten letters.

17-22. Having internally repeated with or without faith,
(just) once, he would go to the proximity of those dear to
Kf$pa. There is no doubt about this. For him there is no (need
for) the consideration for an initiatory rite, no (need for) the
order of rite of nyasa, no restriction about place or time, no
requital of an enemy or a friend etc. O best sage, all are entitled

2012

Padma Purdr^on

to it (even) up to a cati^ala. So also women, Sudra and others,
the dull, the dumb and the lame. Others (like) theHui:ias,
Kiratas, Pulindas and Pu$karas, Abhiras, Yavanas, Kahkas,
Khasa and others, so also other low>bom ones, those having
much religious hypocrisy and egotism, those given to wickedness,
killers of cows and brahmat^as, those having (committed) major
and minor sins, those without knowledge and detachment, those
without learning etc.—these and others—all are entitled to the
prayer.

23-25. O best sage, if these have devotion to Kr^ija, the
god of all gods, then all of them are entitled; not otherwise. A
performer of sacrifices, one engaged in giving gifts, one
practising all regular orders of ceremonies and rites, one
who speaks the truth, or an ascetic, master of Vedas and
Vedangas, one intent upon the contemplation of the Supreme
Being, one born in a noble family, one practising austerities,
one engaged in vows—is not entitled to this (hymn) if he does
not have devotion to Krsiiia.

26-28a. Therefore, it should not be told to him who is not a
devotee of Kr$ 9 a, who is ungrateful, who is proud, who is faith¬
less, and who is an atheist; so also it should not be told to him.
who is not desirous of attending, or to him who does not serve
Siva. This (prayer) should be carefully given to him who is a
devotee of Kf^pa only, free from religious hypocrisy and
greed, free from lust and anger.

28b-33. I am the inspired poet (i.e. the author) of it, and
its metre is said to be Gayatri. The lover of the cowherdesses
(i.e. Kr^pa) is said to be the deity of this hymn. Its application
is said to be to the service of Hari with his beloved. A man
should employ the five modes (of devotion) beginning with the
disc etc. and hymns also, or he should practise the assignment
of the hands and body with the mystical letter forming its
essential part. The first letter of the hymn is decorated at the
top with a dot. The mystical letter would be ‘gem* here, and the
power is said to be ‘namah*. In the last syllable there are ten
parts, and worship is to be done with them, so also with sandal
and flowers, with water in their absence. It should be done
(i.e. muttered) after first doing the assignment of the various parts-

V.81.34-52a

201J

of the body to different deities for pleasing Hari. Therefore,
only others tell the nyasa etc. of this hymn.

34-35a. Even if it is recited once it bestows blessedness.
Yet one should always assign in ten ways for the muttered
(hymn) etc. O best brahmai^a, now I shall explain (to you)
the meditation of this prayer:

35b-43. (A man) should remember Kfsija seated, along
with his beloved, on a throne in Vyndaraoya—Kr§ua,who has put
on a yellow garment, who is dark like a cloud, who has two
arms, who has put on a garland of sylvan (flowers), who has a
chaplet made of peacocks" tail-feathers, whose face resembles a
crore of moons, whose eyes are rolling about; who has a karni-
kara (flower) as the ear-omament, who has a round dot put on
the centre of his forehead which is all around (smeared) with
sandal, who is shining with ear-rings resembling the young sun,
whose cheeks are like mirrors as they are glittering with drops
of perspiration, whose eyes are rivetted on his beloved’s face, who
has sporti\^ly raised his brow due to a side-glance, whose very
high nose is shining due to pearls put on its top, whose lips like
ripebimba fruits are shining by means of the moonlight (shooting)
from his teeth, whose hands are shining with ornaments worn
on the upper arms, with armlets and rings set with good (i.e.
bright) gems, who holds in his left hand a flute, so also a lotus,
whose waist is shining with a girdle and a chaplet, whose feet
are glittering due to anklets, who is agile in the flurry caused by
the joy due to love-sports, whose eyes are unsteady, who is
laughing with his beloved and who is repeatedly making her
laugh (thus he should remember Kfsna).

44-52a. Then he should remember Radhika who is seated
to his left side, who has put on a blue bodice, whose lustre is
like heated gold, whose lotus-like, very smiling face is half
covered with the end of her garment, who has fixed her eyes on
the face of her lover, whose eyes are unsteady like those of a
cakori, who is putting with her thumb and fore-finger a nut
along with a (betal) leaf and powder into her lover’s mouth,
whose lovely, plump and elevated breasts are glittering due to a
necklace of pearls, who has a slender waist, whose buttocks are
large and are adorned with a mass of small bells, who has put
on large jewelled ear-rings, armlets, rings and bracelets, who has

2014

Padma Purlb}a

put on a jingling string, anklets and jewelled foot-rings, whose
body is bewitching due to her being an essence of beauty, who is
beautiful in all limbs, who is submerged in the water of joy,
who is pleased, who has fresh youth. O best of brahma^as,
there also are her friends who are of the same age and have the
same qualities, and would be engaged in serving her with chow-
ries and fans. Now, O Narada, 1 shall tell you the meaning of
the prayer; listen to it. Radhika, the beloved of Ktsua is called
Gopi due to her being concealed by the external parts of the
manifestation (of the world), her own parts like the powers of
illusion etc., so also with the internal parts, always present, like
intelligence etc.

52b-56a. The goddess, full of Krspa, and the highest deity
is called Radhika. She is of the nature of all beauty and of the
nature of Krsu^’s joy. Therefore, O brahmapa, she is called
Hladini by the wise. Durga and others having the three consti¬
tuents (like Sattva, Rajas, and Tamas) are a part of the croreth
portion of her. She is actually Mahalak$mi, and Krso^ is lord
Narayaua. O best sage, there is not the slightest difference
between the two. She is Durga (i.e. Parvati); Hari is Rudra.
Kr^ua is Indra; she is Indra^i. She is Savitri; Hari is Brahma.
She is Dhumorua; Hari is Yama.

56b-60a. O best sage, what is the use of (speaking) much?
There is nothing of the nature of living or non-living that is
without them. The whole world is full of RMha and Kr§ua. In
this way, O Ntoda, that all (this) is the splendour of the two.
It is not possible for me to describe it even (if I do so) for
hundreds of crores of years. In the three worlds the earth is
venerable; Jambudvipa is better than it. In it Bharata country
{is excellent); in it the city Mathura (is the best). In it the
(grove) named Vfndavana (is excellent); in it the group of
Radha’s friends is excellent. In it Radhika is the best.

60b-66. Due to her proximity, superiority in successions of
the earth etc. would be there. Nothing else is lofty here. This is that
Radha. The cowherdesses are the group of her friends. Radha and
Knna are dear chiefs of the lives of the group of her friends. In this
world, their feet should be sought for refuge. I go to them, have
gone to them; I the soul that is very much afflicted, have sought
their refuge; whatever is mine is his. All (1 offer) to them, is for

V.82.M0

2015

them; it is to be enjoyed by them; it is not mine. O brahma|ia»
this in brief is told (as) the meaning of the prayer. 1 have told
the live alternatives as: the meaning of the couplet, nyasa,
reaching them and taking shelter of them, offering oneself. This
hymn alone should be carefully reflected upon day and night.

CHAPTER EIGHTYTWO
The Greatness of Vrndavana

iSiva said:

1-4. O Narada, I shall now accurately tell the rite of initia¬
tion. Listen to it. Even without doing it a man would be freed
just by listening to it. The wise one, realising that all this world
from Brahma is evanescent, having experienced the threefold
misery like that of the mind, and due to all pleasures being
transitory, putting them on the side of (i.e. looking upon them
as) misery, and being free from them, and being detached should
think about the means of the cessation of the worldly existence.
He should be very much satisfied to obtain highest happiness.

5-8. The very intelligent one knowing the wickedness of
men, being very much afflicted, should, O b^ahma^a, seek
refuge of me, the great one. A teacher is said to be calm, free
from jealousy, devoted to Kf^i^a, having no other aim (than
reaching Kf^oa), having no other means, having virtue, free
from lust and greed, knowing the truth in the interest in ^ri-
kr$pa, the best among those who know prayers (addressed) to
Ktstia, always resorting and attached to prayers of (i.e. addressed
to) KT$ 9 a, always pure, teaching good ways of life, always pre¬
scribing good practices, following the tradition, full of compas¬
sion and detached.

9-10. A disciple is said to be one who has mostly these
qualities and who is desirous of serving his teacher's feet, who
is extremely devoted to his teacher, and who desires salvation.
The actual service offered to him through love is said to be the

2016 Padma Purd^

salvation of the Vai§ijavite by the wise knowing the Vedas and
the Vedahgas.

11-18. Having resorted to the feet of one’s teacher one
should tell him one’s account. He (i.e. the teacher) removing
■doubts, repeatedly instructing him, should, with a very much
delighted heart, teach the other one (i.e. the disciple) who has
bowed down to his feet, who is calm and w'ho desires to serve
his feet. O brahma^a, on the left and right shoulder-blades
he should draw, with sandal or clay, a conch and a disc. In the
same way he should then draw, according to the rules, the
upright mark on the forehead etc. Then he (i.e. the teacher)
should indicate (i.e. whisper) the two prayers into his right
■ear. Then in proper order and properly he should tell him
the meaning of the prayers. He should carefully give him a
name along with the word ddsa. Then the wise one should
affectionately feed the devotees of V4^u. He should also honour
his honourable teacher with garments, ornaments etc. O great
sage, he should give all his possessions to the teacher or half
their number. The poor ones should even remain after throwing
down their bodies (i.e. should throw down their own bodies) for
the teacher. The wise one who is consecrated with these five
sacred rites, shares the service of not otherwise even for

crores of kalpas.

19-21. The former learned ones have described these to be
the five sacred rites; marking (the body with mark of a conch
etc.), the upright mark, the prayer, taking up a name and the
fifth one is sacrifice. Marking is (done) with a conch, a disc etc.;
the upright mark is said to have a hole; name is connected with
the word ddsa; the prayers are two. Sacrifice is the worship of
the teacher and a devotee of Vi$Qu. 1 have told you these five
great sacred rites.

22-24. O Narada, 1 shall now tell you the duties of those
who have taken refuge (with K^rsoa or Vi$nu), resorting to which
men will go to VisQu’s abode in Kali (age). A wise one, having
thus obtained the hymn from his teacher, and greatly devoted to
his teacher, serving the teacher every day, would obtain his
favour. Then he should learn the duties of the good, especially of
those who have taken refuge (with Vi$pu). He should always

V.82.25-46

2017

:gratify the devotees of Vi§iju looking upon them as his own
•desired deity.

25-27. As women due to being the objects of enjoyment
by lustful persons get beating and reproach, in the same way the
wise ones should get the respective things of the devotees of
Visnu. They should never worry about worldly things or things
in the next world. The worldly things always come according to
the deeds done in the former (existence). In the same way Kf^pa
will bring about the things in the next world. Therefore, men
should always give up (making) effort for them.

28-32. All expedients should be given up and Kf§na should
be worshipped thinking oneself to be Kr?ria. As a woman
devoted to her husband and loving him, is afflicted when the
lover has gone on a journey for a long time, and as she, desiring
his company only, would always think about his qualities and
sings and listens to them (i.e. qualities), so he should think of the
qualities and sports of ^rikr$na. It should never be adopted as
a means (to reaching Kr§na). As the woman (devoted to her
husband) kisses, embraces, and drinks with the corner of her
eye, her husband looking upon him as her lover who has come
after travelling for a long time, in the same way a devotee should
serve Hari with adoration.

33-37. He (should) never seek the refuge of anyone else; he
should never have any other means. Because of his having no
other means he would have no other aim (than Vi§pu). He
should not worship any other deity; should not bow to or
remember any other deity. He should never see or sing about or
•censure (any other deity). He should not eat what is left over by
another person. He should not wear what is given up by another
person. He should avoid talking to or saluting those who are
not devotees of Visiju. He should cover his ears and go. If he
has power he should punish (the person censuring these deities).
O brahmaiia, I think that he, resorting to the course of a cataka
till the body falls, should concentrate on the meaning of the two
(hymns).

38-46. As a cataka, when thirsty, abandons a lake, a river,
a sea etc. and either dies or appeals to a cloud, in the same way
a man should think about the means. He should always solicit
his desired deity, saying ‘You should be my recourse*. He should

2018

Padma Purdiyt

always remain in (i.e seek) the favour of his deity, those belong¬
ing to the deity, and especially of the teacher also; and should
avoid their disfavour. I who have sought their refuge once» will tell
about their propitiousness. Thinking *these two will emancipate
me*, he should have faith in them. “O lord(s), you who destroy
the fear of him who has taken your refuge, are the saviour (of
your devotee) from the worldly existence, and from friends, sons,
home and family. Who I am, whatever 1 have in this and the
next world, all that I have today dedicated to your feet. I am the
abode of sins; I have given up the means; I have no (other)
course; therefore, O lord, you alone are my recourse. O lover of
Radhika, through my acts, mind and speech, I am yours. O
Kf^^a’s beloved, I belong to you. You two only are my refuge*
O you heaps and mines of compassion, I have sought your
shelter. Favour (me) by (giving) me, the wicked and sinful one,
(the opportunity) of serving (you)’*.

47-50a. Thus, muttering to himself these five verses, he,
desiring their service, should quickly remain (thinking about
Kr$ 9 a), O best sage. I have briefly described these external
qualities. Now I shall describe the essential, internal quality of
those who have sought refuge (with Kr^pa). Having, with eflbrt,
resorted to the condition of the friend of Kr$^a*s beloved, he
should carefully serve both o£ them day and night. I have told
(you) the hymn, the constituents of it and (about) those who are
entitled to it.

50b*S9. I have described their duties, the fruit of the hymn,
(accruing) to them. O Narada you (should) also do it. You will
obtain their servantship {ddsyd). O br^ma 9 a, here there is
never a doubt about the (consequent) loss of one’s authority
(ego?). I have no doubt that Hari would grant his (servantship)
to him who has but once sought his refuge, and who has appealed
to him, saying, ‘I am yours*. Now I shall tell you a great, wonder¬
ful secret which formerly I had heard from lord Kf^pa himself.
O best sage, 1 have told you the secret course of conduct. This
is more secret than a secret; it has to be guarded carefully*
Formerly, muttering this gem of a hymn and pondering over god
Narayapa, I lived on the top of Kailasa in a dense forest. Then
the lord was pleased and appeared before me. **Choose a boon”*
When this was said (by him), 1 too opened my eyes and saw the

V.82.60-73a

2019

god with his wife and seated upon Garuds- Having saluted the
lord of Kamala, the giver of boons, I said to him: “O ocean of
compassion, O highest god, I desire to see with my eyes that
form of yours which gives great joy, which is the abode of joy,
which is eternal, which is embodied, which is superior to every¬
thing (else), which is qualityless, actionless, calm, and which the
wise know as Brahman.”

^“64. Then, the glorious lord of Kamala said to me who
had sought his refuge: “Today you will see that form (of mine)
which is desired in (i.e. by) your mind. Go to my Vrndavana, to
the western bank of Yamuna.” Saying so, the lord of the world
vanished along with his beloved. Then I also came to the auspi¬
cious bank of Yamuna. There I saw Kj-$na, the lord of all gods,
who had put on the dress of a cowherd, who was lovely, who
was of the age of a boy, who had properly put his charming left
hand on the shoulder of his beloved, who was laughing and
making her laugh in the group of the cowherdesses, who was
bright like a glossy cloud, who is the abode of auspicious
qualities.

65-73a. Then, having laughed, speaking (sweetly)

like nectar, said to me: “O Rudra, having known your desire, I
have appeared before you, since you have today seen this un¬
common form of mine, which is the embodiment of spotless love
that is solidified and of goodness, intelligence and joy (i.e.
Brahman), which is (at the same time) formless, qualityless,
(all-)pervading, actionless, and higher than the highest. The
groups of the Upani$ads describe this faultless form of mine
only. B^ause my qualities have not sprung from the consti¬
tuents of Prakrti, and because of their being endless, and because
of their not being effected, they call me the qualityless lord. O
Mahc§vara (i.e. 5iva), because this form of mine is not visible
to the physical eyes, all the Vedas describe me to be formless.
The wise ones also know me to be Brahman, as a part of the
supreme spirit, because of my (all-)prevading nature. As I am
not the agent of the visible world, they (also) call me actionless;
since my portions through power of Maya perform creation
etc., I do not myself perform creation etc., O Siva. O Maha-
deva, I am overcome with the love of these cowherdesses. I do-

2020 Padma Purana

not know any other act, even myself, ONarada(?). Being influe¬
nced by her love, I always sport with her.

73b-79. Know this my beloved Radhika to be a great deity.
Around her see her friends in hundreds and thousands. O Rudra,
they are eternal as I having an eternal body. The cowherds,
cows, cowherdesses and this my Vfndavana always (exist). All
this is eternal, and full of the joy of intelligence. Know this
called Anandakanda (‘the root of delight*) to be my Vfndavana,
merely by entering which a man would not again get into the
worldly existence. The fool who, after having reached my grove,
goes elsewhere, would be self-killer only. I have told the truth
and the truth (only). I never leave Vfndavana and go anywhere
else. With her I always live here only. O Rudra, I have thus told
everything (I) had in mind. Tell me now, what else do you want
to hear.”

80-88. O best sage, then I said to the god: “Tell me the
means by which you would be obtaind like this.” Then the lord
said to me: “O Rudra, you have spoken well. This is a very great
secret, (and) it is to be guarded carefully. The man who has once
sought our refuge, worships us, after giving up (other) means,
as a cowherdess, comes to me, O lord of gods. He who has
sought the refuge of the two of us, or only of my beloved, and
serves us or her with unswerving devotion, comes to me. There
is no doubt about it. O Mahe^vara, he who has sought my refuge
and of my beloved, undoubtedly comes to me. Thus I have told
you. He who has but once sought (our) refuge and would say,
‘I am yours’, comes to me without any (other) means. There is
no doubt about it. Therefore, with all efforts a man should seek
the refuge of my beloved. O Rudra, having resorted to my be¬
loved, you can impress me. I have told you this great secret. O
Mahadeva, you have also to guard it carefully. You too, having
resorted to this my beloved Radhika, and muttering this couple
of hymns, always live in my abode.”

!§iva said:

89-91. Having thus spoken, and having taught the great
hymn, and sacred rites into my right ear, Kf^na, the treasure of
compassion, disappeared along with attendants there only
when I was looking (at him). Since then I have been constantly

V.83.1-11

2021

here. I have fully told you all this. Now, O best brahmapa, tell
me what more you want to hear.

CHAPTER EIGHTYTHREE
Kr^rta^s Love Sports in Vfndavana

Narada said:

1. O lord, O great one, you have told me whatever I had
asked (for). Now I desire to know the excellent path of devo¬
tion.

^iva said :

2-11, O brahma^a, you, desiring the well-being of all the
worlds, have asked well. I shall tell you the secret also. Listen
as I (shall) tell it to you. O greatest sage, the maid-servants,
friends, parents and beloveds of Hari live here. All of them are
eternal and virtuous. As they are described in the Puraoas
(indulging) in open sports, in the same way they remain in
sports on the Vrndavana ground. They always go from the
grove to the cow-pen and come back. They, along with their
friends, also graze the cows without any harm from the demons.
Similarly people dear to him are proud of those having water-
pitchers (the ascetics). With secret devotion they delight their
beloved persons. A man should there look upon himself among
them as one who is charming, who is endowed with beauty and
youth, who is a young woman, who has the form of a young
beautiful woman, who knows many crafts and arts, who is fit
for Kr§^a’s enjoymeut, who is averse to enjoyment though
solicited by Kr^pa, who is the follower of Radhika and who is
devoted to serving her, who loves Radhika and who is devoted
to serving her, who loves Radhika even more than Kf^^a, who,
through love, day by day brings about the union of the two
(i.e. Kr§oa and Radha), who is extremely happy due to the
pleasure and joy of serving them. Thus looking upon oneself, one

2022 Padma Purd^a

should, beginning with the early part of the day till late night,
oflfer service there.

Ndrada said:

12. I desire to hear correctly the everyday sport of Hari.
How can I mentally serve Hari without knowing his sport?

Siva said:

13-14. O Narada, I do not correctly know that sport. From
here go to V|tidadevi. She will tell you the sport. She, the
attendant of Govinda, surrounded by the group of her
friends, lives near Kesitirtha, not far from here.

Suta said:

15-16. Then the best sage Narada, who was addressed like
this, went round him, and being delighted, saluted him again
and again and went to V^ndavana. Vfnda too, seeing Narada,
repeatedly saluted him and asked the greatest sage, **How have
you come here (i.e. what brings you here)?’*

Ndrada said:

17. 1 desire to hear from you (about) the daily life of Hari.
O auspicious one, if I am fit, then tell it (to me) from the
beginning.

Vrndd said:

18-30. O Narada, I shall also tell you the secret (since) you
are a devotee of Kr$Qa. You too are not to disclose this great
secret which is a greater secret than a secret (i.e. the greatest
secret). In Vpidavana which is charming and adorned with
fifty bowers, in a chamber with divine gems, in an arbour of the
desire-yielding tree, the two embracing each other remain (in a)
sleeping (position), though later they are awakened by birds
obeying my orders. They have obtained great joy due to a close
embrace and are afraid of its being disturbed. They do not at
all desire to get up from the bed. Then they have to get up from
their bed when awakened with various notes made on all sides
and repeatedly by groups of sarik^ and parrots etc. Seeing them

V.83.31-43

2023

seated gladly on the bed, the friends enter (the bower) and offer
the two service appropriate for that time. Then the two, having
got up from the bed by the notes of sarik^s, overcome with
eagerness go to their respective houses. In the morning, Kr$0A>
awakened by his mother, quickly gets up, and having with
Baladeva brushed his teeth and being allowed by his mother,
goes, being surrounded by his friends, to the cowstall. O brah>
mapa, Radha too, awakened by her friends, gets up from her
bed, and having brushed her teeth would then smear her body
with unctuous substances. Then she goes to the quandrangular
for bath. There she is bathed by her friends. (Then) she would
go to the chamber for decoration, and there her friends decorate
her with ornaments and various divine fragrant flowers and
unguents. Then when, with effort, her friends request her
mother-in-law she is invited along with her friends by Ya^oda to
cook good food.

Ndrada said:

31. How is it, O goddess, that she is invited by YaSoda to
cook food, when there are foremost cooks like Rohipi?

Vrndd said:

32-43. I have formerly heard from the mouth of Katyayani
that in olden days she was granted a boon by Durvasas, O great
sage. (The boon was:) “O respectable lady, the food which is
cooked by you, would be, as a result of my favour, sweet and
vying with nectar, and would in the same way promote long life
of the eater (of it).” Therefore, YaSoda, loving her son, every¬
day calls her thinking, ‘my son, due to longing for sweet (food),
would, (after eating it) live a long life.’ Allowed by her mother-
in-law, she, being delighted, would go to the house of Nanda.
Going there with the multitude of her friends she cooks there
also. also, having milked the cows and having some

others got milked by (other) men, comes home surrounded by
his friends at the words (i.e. order) of his father. Having smear¬
ed his body with unctuous substances and having had shampoo¬
ing and after being gladly bathed by servants, he puts on
washed garments, a garland, and has his body smeared with
sandal. With his neck and forehead shining due to the hair on

2024

Padma Purdna

his head separated and tied at two places, with the hair redden¬
ed by the dot on the forehead resembling the moon, and shining,
with his hands delightfully glittering with jewelled bracelets,
armlets, and bracelets worn on the upper arm, with his chest
shining due to a pearl necklace, having put on ear-rings resembl¬
ing crocodiles, he, holding the hand of his friend, and being
followed by Baladeva, would enter the dining hall, after being
again and again called by his mother. Then, surrounded by his
friends and brother, making them laugh by means of (anecdotes
etc. causing) laughter, and himself laughing with them, he eats
various kinds of food. Having thus eaten (food), having sipped
(water), having rested on a cot for a while, and distributing and
chewing the tambula given by the servants, Kfsna, having put
on the dress of a cowherd, with the flock of cows going ahead
of him, followed on the path by all the residents of Vraja with
love, having saluted his father and mother, and having sent back
properly the host (following him) with a glance, would go to the
forest.

44-52. Having entered the forest and having played there
with his friends for a while, he then gladly sports there, in the
forest by means of various pastimes. Then, having deceived all,
and surrounded by two or three friends, he, being eager to see
his beloved, would gladly go to the rendezvous. She too, who
had come home, on seeing Krsna, goes, after deceiving her
elders, under the pretext of Sun-worship etc. or for collecting
flowers, to the forest with a desire to meet her lover. Thus the
two, having, after many efforts, met in the forest, gladly sport
there for the (whole) day with various pastimes. Sometimes the
two get upon a swing and are rocked to and fro by their friends.
Sometimes, Hari, deceived by the bevies of his beloveds, is seen,
searching his flute dropped from his hand, and hidden by his
beloved. He, made to laugh by them by means of merriment,
remains there. At times the two enter the forest endowed with
vernal breezes, and sprinkle each other with water (mixed with)
sandal, or with water (mixed with) saffron etc., released from
syringes, or smear each other with mud. In the same way, the
friends also sprinkle them (with water etc.) and the two also
sprinkle them.

5>59a. Then the two, O br^maQa, being tired due to

V.83.59l>-69

2025

many pastimes proper for the time in the groves endowed with
vernal breezes on all sides, resort, with their attendants, to the
root of a tree, and sitting on a divine seat, drink liquor, O
best sage. Then the two, intoxicated due to the liquor, with
their eyes closed due to sleep, holding each other*s hands, being
under the influence of Cupid's arrows, and desiring to sport,
enter, with their words and mind stumbling on the path. There
they sport like a female elephant and (the male elephant,) the
lord of the herd. All the friends also, intoxicated by wine, and
with their eyes troubled by sleep (i.e. drowsy) sleep all around
in the charming bowers. Again and again incited by his beloved,
Kr$pa, the lord, would go near ail, with a separate body (for
each) and simultaneously. Having satisfied all of them as a lord
of elephants satisfies the female elephants, he would, along with
his beloved and with them, go to the lake to sport.

59b-69. Then the two, with their attendants, sport bet¬
ween themselves by sprinkling water (on each other). They are
adorned with garments, garlands, sandal(-pastes), and also
with divine ornaments. O sage, I have there, in a chamber full
of divine gems, on the bank of the lake, already arranged fruits
and roots. Han, having eaten first, and being clasped by his
beloved, and being served by two or three (maids) would go to
a bed made of flowers. There, being served (by them) with
tambulas, fans and shampooing of his feet, he laughing with
them, and remembering his beloved rejoices. Radhika too, when
Had is asleep, extremely delighted along with her attendants,
having put her heart into him, eats what is left over (by him).
Having but eaten a little there, she would go to the bed-chamber
to see her lover’s face as the female cakora bird sees the moon.
The maids there have told (her) about his having chewed the
tabula. She also chews tambulas and distributes them among
her dear friends. Kr^^a too, desiring to hear their free mutual
talk, though sleepless, covers himself with a piece of cloth,
appearing as if he is asleep. Those too, looking at one another
in jest, and getting the hint from somewhere, biting their ton¬
gues with their teeth, look at one another’s face. Merged as it
were into the ocean of bashfulness, they do not say anything for
a moment. Just after a moment, having removed the piece of

2026 Padma PurOs^

cloth from his body, and saying *You were really asleep* they
laugh and make him laugh.

70-75. Thus sporting with the attendants by means (of jokes
etc. causing) laughter, and having, fora moment, experienced
the pleasure of sleep, he sits upon the seat gladly spread by his
attendants, and the two having mutually staked necklaces, kisses,
embraces and garments, play with dice preceded by jocular talk.
Though defeated by his beloved he, saying, ‘I have won’, pro¬
ceeds to seize her necklace etc. and is beaten by her. Thus beaten
by her on his lotus-like face with her hand Kr$na, being
dejected in his mind, thinks of going. *4f, O honourable lady, I
am defeated, then accept what is staked (viz.) kisses etc. offered
by me.” On his saying so she would act like that to see the
crookedness of his eyebrows and to hear his words of reproach.

76-80. Then having heard the mutual wordy fight among
the sarikas and the parrots, they two, desiring to go home, move
out from that place. Having allowed his beloved (to go), Kr$oa
would go to the cows. She, accompanied by the circle of her
world goes to the Sun’s abode (temple). Having gone a little away
from there, Hari, again, returning, after having put on the dress
of a brahmana, goes to the Sun’s abode. Requested by her friends,
he would worship the Sun there, with Vedas (hymns), containing
jokes and composed then only. Then the clever ones, having
recognised their lover who makes himself known, merge in the
ocean of joy, and do not know themselves or other (persons).

81-9la. Having thus passed two watches and a half in
various sports, they would go home, and K|‘$];ia would go (to the
place) of the cows. O sage, Kr^^a, joining his friends, and
taking the cows from all sides, comes playing upon the flute
joyfully to Vraja. Then, all like Nanda and others, so also
women and children, hearing the sound of Hari’s flute, and also
seeing the sky full of dust (raised) by the cows, give up all their
jobs, and being eager to see Kr^^a go towards him. Kf^^^a also,
joining all the residents of Vraja, on the royal path, at Vraja-
gate—^wherever they are—(honours all) as before in due order—
by means of seeing them, touching them, speaking to them,
looking them with a smile, saluting with words and physically
the old cowherds, and saluting his parents and Rohipi also (in
such a way that) the eight parts (of the body touch the ground).

V.83.91b-106a

2027

O Narada, so also his beloved with a modest side glance. Thus
very much and properly respected by the residents of Vraja,
having sent the cows to the cowstall, he goes, after being request¬
ed by his parents to his abode with his brother. Having bathed
there, having drunk (milk), having eaten a little, and being
allowed by his mother, he, with a desire to milk the cows, again
goes to the cowstall. Having milked them, and got them milked,
having made some of them drink (water), he, being followed by
hundreds of venerable men goes home with his father.

9lb-10la. There with his father, paternal uncles, their
sons, and Baladeva, he eats various kinds of foods like
those that are chewed, those that are sucked etc. Even
before he entertains a desire, Radhika, through her friends,
would send dressed foods to his house. Hari, praising them,
and eating them with his father etc. would, with the bards,
go to the assembly hall. The friends (of Radha), that had
come there having brought with them many foods, take (from
his house) many kinds (of food) given by YaSoda there and also
whatever is left over by Kr§ua. Having brought all that, they
inform Radhika of it. She too, along with her group of friends,
having eaten it in order and being decorated by her friends,
would be (ready) to meet by appointment (her lover i.e.

‘From here or there some friend is sent away by me’. Met by
her, she, surrounded by her friends, and having put on a dress
proper for white (i.e. bright) or black (i.e. dark) night goes to
the chamber having divine jewels, near Yamuna. Ki-^oa also,
seeing their curious things, then having heard delightful music
from Katyayani, and having properly pleased them with (gifts
of) wealth and grains, and propitiated by people, goes with his
mother to the house of his friend.

101b-106a. When his mother departs, he, having eaten,
•comes here—^to the rendezvous—unnoticed and with his beloved.
Both of them meet here and play in the groves of trees, with
many sports, with Kf^ua’s dance with the cowherdess, accom¬
panied with singing and instrumental music and laughter. Thus
having spent two watches and a half of the night in sporting,
the two desiring to sleep, enter, unnoticed by female birds, the
bower. There, in the solitary place, the two sleep on a charming
bed made of Bowers and for sport, and are served by their

2028 Padma PurSna

female friends. Thus 1 have told you the full daily life of HarL
O Narada, even sinners are freed on hearing it.

Narada said:

106b-107a. O goddess, I am blessed; I am favoured by you.
There is no doubt about it, since today you have disclosed to
me the delightful sport of Hari.

Suta said:

107b-llla. Saying so, going round her, and honoured by
her also, Ntoda, the best sage, vanished, O br^maua. I too
have told you all (the account) in due order. One should daily
carefully mutter this couple of prayers. Formerly Rudra obtained
it with effort from K^pa’s mouth. He told itto Ntoda; and
Narada told it to me. Prescribing the sacred rites like this, I
have told it to you. You too have to guard this very wonderful
secret.

Savmaka said:

11 lb-112a. O great one, I have been actually contented by
your favour, since you disclosed to me the secret of secrets (i.e.
the greatest secret).

Siitasaid:

112b-117. Practising these modes, and muttering the hymn
day and night, you will soon obtain the position of his atten¬
dant. There is no doubt about it. O brahmaJCia, I too have to
go to the eternal abode of the supreme lord of lords on the bank
of Yamuna. Those men who, full of devotion, listen to this
glorious and very pure account narrated by MaheSa, go to the
eternal place of Acyuta (i.e. Vi§ou). It is excellent, it gives glory,
promotes (long) life, health and gives desired success. It is the
cause of the wealth in the form of heaven and salvation, and
destroys sins. Those men, devoted to Vi§tiu, who everyday
devoutly recite it, never come back from the heaven of Vij^u.

V.84.1-18

2029

CHAPTER EIGHTYFOUR
Meditation of the Lord

The sages said:

1-5. O SOta, O Suta, O glorious^ pleasing Romaharsapa,
you have told (us) a story giving delight to the world. O highly
virtuous one, we have heard the entire, very wonderful life of
Srikr^pa, as you narrated it. We are pleased with it. Oh, since
(the recital of) the glory of ^rikf§oa gives (the highest) position
(i.e. salvation) to the devotees, who would not then obtain joy
by (listening to) it? Therefore, we again desire to hear the great
account of I§rikr§tja, so also other vows, presents, worship or
bath which were formerly done by whom and how. Tell all that
in detail so that we would be satisfied.

Suta said:

6-IOa. O best brahmatjas, you have asked well about the
great liberating (account). You whose minds are full of devotion
to Kr§oa are blessed. O best brahmaijas, I shall tell (you) the life
of Kf$]|^a, a great, excellent and auspicious tale which gives
great delight to the good. Once the best sage Narada, dear to the
lord, while wandering over the worlds, saw in Mathura the
highly virtuous Ambari^a intent on a vow and engaged in
worshipping Kr$oa. That best sage, seeing the excellent sage
having come (to him) welcomed him, and with his mind delight¬
ed, asked with faith as you (have done).

Ambari§a said:

10b-18. O sage, that which is said to be the highest Brah¬
man by the teachers of the Veda, is that highest god NarayaQa
himself, having lotus-like eyes, who (though) unembodied, is the
embodied lord, is manifest and unmanifest and is eternal. He
is full of all beings; he is inconceivable. Howshould thatHari, in
whom the whole world is sewn lengthwise and crosswise, in whom
it remains, who is known as the only highest unmanifest one,
and as the highest soul, from whom the origin etc. of the world
takes place, who, having created Brahma> gave him the Vedas

2030

Padma PurSna

abiding in himself, be meditated upon? Please tell us how he
who gives all objects of human pursuit, and who is inaccessible
even to the meditating sages, is meditated upon. Those who
have not propitiated Govinda, do not know the accomplishment
of their well-being. He who has not tasted the drink from the
lotus-like feet of Govinda does not get an excellent fruit of
penance, sacrifice and gifts. He would not know the rich fruit
which is beyond desires. O sage, I do not see a greater expiation
for beings than the propitiation of Hari, which removes streams
of sins, (of Hari) at the dance (i.e. knitting) of whose eyebrows
all accomplishments are known to exist.

19-25a. How is that KeSava propitiated who removes affli¬
ction? How is that lord Narayapa waited upon by men? Being
pleased, tell all this to me for the good of the world. By which
devotion is this lord, to whom devotion is dear, pleased? How
would devotion to him take place? How is he propitiated by all?
You are a devotee of Visou; you are dear to him; you know the
highest truth. Therefore, I ask you, O excellent brahmana
knowing the Veda. A question about Kf$Qa purifies the listener,
the speaker and the questioner, as the water from his feet does.
For human beings, human body which is perishable, is difficult
to obtain. There also, 1 think, the dear sight of Vi^^u is difficult
to have. In this worldly existence, company of the good even for
half a moment is a treasure of men, from which all the four goals
of human life can be secured.

25b-29a. O revered one, your journey is (meant for) the
good of all human beings, as that of the parents is for (the good
of) children (going) along the excellent path of fame. The life of
gods leads to the happiness or unhappiness of living beings. But
that of good men like you, who are not fallen, leads to happi¬
ness only. Gods honour them in the same way, as (men) honour
them. The good men, loving the distressed, are the companions
of the acts (of human beings) like their shadow(s). Therefore, O
venerable one, teach (us) the way of life of a great devotee of
Vi$0U, by giving which instruction one gets the fruit due to the
{study of the) Vedas.

Narada said:

29b-48a. O king, you, having devotion for Vi§pu, have ask-

V.84.29b.48a

2031

ed well. You know that the highest duty is the one of serving
Madhava (i.e. Vi$ou); that when Vi$uu is propitiated everything
is propitiated; that when that Hari full of (i.e. containing)all
gods is pleased, the mobile and the immobile (world) is pleased;
that by merely remembering Hari the heap of major sins peri¬
shes that moment only. Hari alone should be served. O king,
who having senses and facing death on all sides, does not
worship Mukunda’s lotus-like feet which are the object of
worship of the sages and deities? The powerful way of life of
the good, when heard, studied, reflected upon, honoured and
approved of, instantly purifies even those who seek to harm all.
That Hari who is the cause even of the cause of the cause, effect
etc., who is the unique cause, who is a meditating saint, who is
the soul of the world, who is full of the world, who is subtle and
gross, who is lean and strong, who is qualityless and has qualities,
who is great, who is unborn, who is beyond birth and death, should
always be reflected upon. O best among men, you have done this
properly, since you are asking (me) about the practices of the
followers of Vi?uu, which promote the welfare of the universe.
The spotless stories of Kf$]:ia who deserves to be glorified, are
due to their devotion, the elixir to the soul, mind and ears of
the good. This god is to be obtained through devotion. You
yourself know it. Yet I tell (about him) for the good of the
world and through regard for you. He is Acyuta, whom they
describe to be the highest Brahman, and beyond Pradhana (i.e.
Prakrti) andPuru$a, and who controls everything spread through
(his) Maya. The unconquered one, propitiated with devotion,
would give everything desired like sons, wife, long life, kingdom
and heaven or salvation. O best king, due to love for you, I
shall tell you (about) the vows of those men who, through their
deeds, mentally and through their speech are devoted to him.
Harmlessness, truthfulness, non-stealing, celibacy, freedom from
impurity—these are said to be mental vows in order to please
Hari. O lord of men, eating once, eating at night (only), fasting,
(eating what is had) without begging—this is said to* be the
bodily vow of men. Study of the Vedas, glorifying Vi$ 9 U, speak¬
ing the truth, absence of slandering—this, O king, is said to be
the best vow of speech. A man should always and everywhere
recite the names of (Vi$t;m), having the disc as his weapon. In

2032

Padma Purdpa

his glorification there should be no impurity, since he brings
about purity. The highest man (Puru§a), viz. Vi$uu is propitia¬
ted by a man who follows the practices of castes and the (four)
stages of human life. There is no other path causing delight.
Yasudeva, the treasure of compassion, is propitiated by means
of vows and restraints of mind, speech and body by women to
whom the good of their husbands is dear.

48b-52. Even women and ^Qdras should worship the moon¬
like Kf^^a, having the excellent form of a br&hma^a, according
to the manner laid down in sacred texts. The (first) three castes
are engaged in worship according to the manner laid down in
Vedas; women and §udras etc. are intent on propitiating (Vi§iju)
by (uttering) his name. Madhava is not pleased with worships,
sacrifices, and even vows. He is said to be merely loving devo¬
tion. To women who are loyal wives, their husbands are their
deities. The husband should be honoured with Vi§i?u’s devotion
(i.e. as much devotion as is shown towards Vi$ 9 u) by means of
mental and physical acts and acts of speech. Acts pertaining to
Yi$];)iu should be performed by thinking (i.e. keeping) in mind
the husband.

53-55. The worship of a deity by Sudras also is (done) by
(uttering the deity’s) name. All should do (the worship) accord¬
ing to the mode laid down in the sacred texts following the
Yeda. Even women engaged in doing what is dear to their hus¬
bands are entitled to the worship etc. of Vi§iju. This is (what is
laid down in) the ancient sacred texts. A man should practise
the ritual laid down according to the mode proper for his family.
By that Kesava is pleased.

56-60a. The wise worship Hari everyday in the fire with
oblations, in water with flowers and in the heart with medita¬
tion, and in the Sun’s orb with the muttering (of a prayer).
Harmlessness is the first flower. Control of senses is the second
flower. Compassion to beings is the third (flower); and forgive¬
ness is the fourth (flower). Tranquillity is the fifth flower; restraint
is the sixth (flower). Meditation is the seventh (flower). Truth
is the eighth flower. Kesava is pleased with these. Hari is pleased
only when worshipped with these eight flowers. O best of men,
there are also other external flowers, using which Vi§iju, when
worshipped, is pleased.

V.84.60b-74a

2033

60b-63a. (They are:) Water is a flower of Varava. Ghee»
milk and curd arc a flower of Soma. Food etc. is a flower of
Prajapati. Incense and lamp are a flower of Agni. Fruits, flowers
form the fifth flower and it is called Vanaspatya (i.c. of herbs).
Ku^as, roots etc. form the Parthiva flower (i.e. of the Earth).
Fragrant substances and candana form the Vayavya flower (i.c.
of Vayu). The flower of Vi?ou is called faith; and a musical
instrument is said to be the feet of Vi^tiu. When Vi?tiu is wor¬
shipped with these, he is pleased.

63b*69a. The sun, fire, a brahmana, cows, a devotee of
Vi§nu, the sky, the wind, the water, the earth, the soul—all these
are the places of Vi§nu’s worship. A man should worship with
a sacrifice, with the muttering of a hymn in the sun, with an
oblation in fire, with hospitality towards an excellent br^ma^a,
and with a mouthful of water etc. in (i.e. towards) a cow, with
the good deeds of a brother in (i.e. towards) a devotee of Vi§iju,
with firm meditation in the heart, with the thought that Vayu
is the chief in Vayu, with substances accompanied by water in
water, with main parts of hymns on a bare ground, with enjoy¬
ments in the soul; and he should worship the individual supreme
soul as being equal (i.e. the same) in all beings. On these sub¬
ordinate altars his form is endowed with a conch, a disc, a mace
and a lotus; it has four arms; is calm. Being devout and reflect¬
ing upon the form he should worship it. When he is worshipped
by brahmaoas, he is (properly) worshipped; there is no doubt
about it. When, O king, the lord is censured by them he would
be censured.

69b-74a. O brahmapas, that form of Vi§nu, due to whose
support the Vedic texts and the code of laws proceed, is regarded
as highly purifying. Everything that is auspicious in the world
should be obtained through moral merit only. O king, from (the
point of view of) the Vedic texts and the code of laws, moral
merit alone is the recourse. Even of the two, the brahmaijias are
the refuge on the earth. The lord of the world would be worship¬
ped here (i.e. in the world) if he is worshipped by them. The
lord, the god of gods, is not that pleased with sacrifices, austeri¬
ties and meditation or worship as he is with the brahmatias
being pleased. A brahmana is well-versed in the Vedas; knows

2034

Padma Purd^a

the Vedas; promotes them. The lord would be pleased through
brahma^as, when the deity in the form of a brahmana is pleased.

74b-80. When a son worships Vi§nu, his ancestors from
both the families (i.e. of his father and his mother), though
plunged in hell for a long time, just then go to heaven. What is
the use of their life here or their acts like beasts, whose mind ia
not disposed to V&sudeva full of the world? 1 shall tell (about)
the meditation of him who is not seen by anyone. O king, listen
to (the description of) the final emancipation which is unique
and free from impurity. As a lamp in a place sheltered from
wind, being free from wind, is steady and, O highly intelligent
one, it, while burning, destroys all darkness, in the same way the
soul is free from blemishes, is untainted, is devoid of hope, is
steady, powerful, has no friend or foe. So also he does not have
pain or pleasure, or dejection, or greed or jealousy or delusion.
He is free from confused talks and attractions and from pleasure
or pain. He is also free from all objects of senses. Then he be^
comes one who has absolute knowledge and beatitude is pro¬
duced (in him).

81-87. O king of kings, a lamp, all alone and free from
wind, would dry up, with the help of the wick, the oil due to its.
contact with the act of the flame. O highly intelligent one, later
on it ejects soot of the lamp; a black line is seen. Having drawn
up the oil it would be pure in lustre. Similarly, the soul remain¬
ing inside the body would dry up the oil in the form of (one’s)
deeds. Making the objects of senses the soot, he would himself
illumine. Free from the breezes called wrath, greed etc. and
being desireless and steady, he would brighten up his own lustre.
Remaining in his own place, he sees the three worlds by means
of his own lustre. 1 have described to you this (soul) that is of
the form of absolute knowledge.

88-95. Those great souls, intent upon the knowledge about
Brahman and endowed with abstract meditation, who do not
see him, the omniscient one, manifesting everything are ignorant.
Without hands and feet he moves everywhere; and grasps all
the three worlds (with) the immovable and the movable. O king,^
bereft of nose and mouth he smells and eats. Without ears he
hears everything. He, the lord of the world* is a witness to every¬
thing. (Though) formless, he is connected with a form; is under

V.84.96-109

2035

the influence of the group of the five (senses). He who is the
life of the entire world, is worshipped by the movable and the
immovable. Tongueless, he speaks everything as (laid down) in
the Vedas and the sacred texts. Though skinless, he gets the
touch of all. He is always joyful; has a judicious eye; has one
form; and no prop. He is qualityless; does not have the feeling
of mineness; pervades (everything); has qualities; is spotless and
sinless. He is not influenced by anyone; everything is under
his influence; he gives everything; he is the best among the
omniscient; he does not have a mother; the mighty one is full
of everything. He who, not having any other thought, medi¬
tates thus on him full of everything, goes to the formless
highest place resembling nectar.

96-109. I shall tell you another (meditation). O very intel¬
ligent one, listen to it. O prince he is called Vasudeva, since the
matchless universe, having an embodied form, having a form
and formless and pure is perfumed by his dwelling (in it). He
has that lustre which would be the one of a showering cloud. In
the right hand of him who resembles the sun in lustre, who has
four arms, and who is the lord of gods, shines a conch decorated
with gold and jewels. O brave one, in the left hand of that
magnanimous one shines the Kaumodaki mace which destroys
great demons. In his right hand is a great lotus rich in fragrance.
It always shines with a weapon and the beauty of the lotus. His
neck is like a conch; he has a round face; his eyes are like lotus-
petals; he, Hf^ikesa, is shining with teeth like kunda(-petals).
The lower lip of Gu^akeSa resembles a coral. He, having eyes
like lotuses, looks charming due to a bright crown. Janardana
shines with large, charming chest, marked with Kaustubha only.
He also shines with ear-rings resembling the sun in lustre. Hari
always shines with the auspicious mark of ^rivatsa. The best
among the victorious shining with armlets, bracelets, necklaces
and pearls (bright) like stars, and with his body, is victorious.
That Govinda also shines with a garment resembling gold. He
shines with rings on his fingers. Hari, endowed with all, com¬
plete and divine weapons and ornaments, mounted upon
(Garu<la) the son of Vinata, is the creator of the worlds and the
lord of the world. A man who, with a concentrated mind, medi¬
tates upon him, is freed from all sins and goes to Vi$ 9 u's heaven.

2036 Padma Purina

I have thus completely told you about the meditation of the
lord of the world.

CHAPTER EIGHTYFIVE
Greatness of Vaiiakha

Ambarlfa said:

1-2. Well (done), well (done), O greatest sage who favour
the world, since you told (me about) the meditation of Visnu,
with and without qualities. O you who favour the good, now
explain (to me) devotion—of what kinds (it is), by whom (it is
done), how (it is done), where (it is done), and when (it is
done).

Suta said:

3-4a. Hearing these words uttered by the best king, the
delighted sage again spoke to the king: **0 king, listen; 1 shall
(now) properly tell you (about) devotion to Hari, which removes
all sins. (Now) I shall tell you (about) devotion of various kinds,
which destroys sins.

4b-13a. Devotion is said to be of various kinds: mental,
of speech and of body. It may also be (divided as) secular,
Vedic and spiritual. Mental devotion is said to be the one in
which recollection of the Vedas is done with the idea of having
meditation and concentration which brings about devotion to
Vi$QU. That which is done through utterances of prayers and
(hymns of) the Vedas, through untired reflections, and mutter-
ings in the forest, is called verbal (devotion). That which
accomplishes all objects and is done through vows, fasts, res¬
traints and curbing of the five senses, is said to be physical
(devotion). That devotion which is the worship done by men
through (offerings made) with ornaments, marked (i.e. decked)
with gold and jewels, so also with beautiful words, with ribbons
of garments put round the waist, with large purifying fans, with
dancing, musical instruments, songs, mth all offerings and
presents, with eatables, food and drinks, and which is intended

V.85.13b-25

2037

for Naraya^a is said to be secular. The same, accomplishing all
objects is said to be physical. That devotion in which mutter-
ings of hymns from the l^gveda, Yajurveda and S^aveda are
done, and studies of the hymnical texts of the Vedas are done
with reference to Vi§nu is said to be Vedic. (So also) the act (of
devotion) done through the Vedic hymns, and sacrifices where
offerings are made (into fire) is looked upon as Vedic (derived
from the Vedas).

13b-18. Offering into fire should be done on the new-moon
day and the full-moon day. (Offering) food, giving gifts, a
sacrificial oblation made of ground rice and offered in a vessel, an
oblation of rice, barley and pulse boiled (and presented to) gods
and manes, sacrifices, drinking Soma—are all sacrificial acts. All
rites performed in honour of Fire, Earth, Wind, Sky, Light,
Sankara and the Sun, (reach) the deity Vi^nu- O king, spiritual
devotion is of various kinds: One is called Samkhya; (another)
has come up from Yoga. O king, listen as it is described. The
principles like Pradhana (i.e. Prakfti), twentyfour in number,
are insentient and are objects of enjoyment. The Puru$a is the
twentyfifth (principle) described to be sentient, and is the agent
of acts and the enjoyer (of their fruits). The soul is eternal,
immutable, controller, and employer. Puru$a is unmariifest and
eternal and Mahe^vara would be the cause.

19-25. Really (there are three creations): Creation of
principles, psychic creation and physical creation. The Prad¬
hana of the Samkhya is of the nature of gunas (constituents).
The similarity and difference and that the Pradhana is of a
different nature should be known; so also the cause of Brahman
is said to be desire. The being directed of the Pradhana is said
to be the difference. Brahman is all action; Puru$a also has
absence of action. This is said to be the similarity with the
insentient Pradhana. There is a difference among the principles,
and they are related to one another as cause and effect. The wise
who ponder over all true principles call it Samkhya, knowing
through the number of the principles, the employment and the
state of being employed (of the principles). Knowing in this
way its existence, and the number of principles correctly, the
wise know that the physical principle is in addition to the
principle of Brahman. This devotion formulated by the Saihkh-

2038

Padma Purdna

yas is known as spiritual devotion. O king, I shall also tell you
(about) the devotion, due to (i.e. in accordance with) the Yoga
(school).

26-30. A man always given to controlling his breath,
(always) reflecting and controlling his senses, eating what is
obtained by begging, having controlled all senses, having reflect¬
ed upon the mental representation (of Vi§ou) in his heart,
reflects upon the great god seated in the pericarp of the lotus of
heart, wearing a yellow garment, and having charming eyes, and
seeing (the lord) with a bright face, and having the sacred thread
round his waist, of a white complexion, having four arms, and
having the hand giving boons and fearlessness. This mental
accomplishment due to Yoga is said to be great devotion to
Vi§pu. He who is thus devoted to the lord, is called Vi§pu’s
devotee. O prince, I have thus explained various kinds of
devotion, according to these divisions, viz. Sattviki (endowed
with the quality of sattva or goodness). Rajas! (endowed
with the quality of rajas or passion) and Tamasi (endowed with
the quality of tamas or darkness).

31-35. Many kinds should be known (of devotion) to
Vi§i?u of unlimited lustre. As fire with highly blazing flames
reduces fuel to ashes, in the same way devotion to the lord
burns sins at that moment only. Till a man does not, on the
earth, hear about devotion to Vispu which is actually nectar,
the essence of all other liquids, he obtains hundreds of striking
afflictions (in the form) of old age, death, birth, due to many
bodies (i.e. many existences). The endless lord, when described,
when his fame is thought about, when his majestic lustre is
heard (i.e. known) internally, destroys all sins, as wind does the
clouds, or the sun does the darkness. The heart does not obtain
that purity by means of gifts, worship, sacrifice, bath at a sacred
place, behaving as laid down in sacred texts, and austerities,
which it has when the eternal lord is in the heart. O lord of
men, the stories are pure; they are true; these true stories about
Hari are alone wholesome.

36-41. (As) these stories of him of a pure form are heard
here by you whose good fame is heard, you are blessed. O
brave king, you are the leader of the right path. Your heart is
concentrated on Puru$ottama, since your firm heart, your good

V.85.42-51

2039

luck, have become prone to listening to the good deed of
lord ^rikf$n^- O king, how can a self-respecting man have
religious merit without propitiating with devotion Vi$nu who
grants boons and who is immutable? He, the guileless one, is
born of illusion, and is won over through sincere devotion. You
being a good man, know it yourself. O king, the truth about the
way of life is not unknown to you. Yet you are asking me about
the pure sacred place on this occasion. There is no greater
sweetness than this, viz. the glorification of Vispu’s devotee. I
do not see greater nourishment of delight and proper religious
merit mutually (i.e. enhancing each other). The good having
greater devotion very much enjoy his unlimited qualities, having
unending religious merit.

42-47. Brahmanas, a cow, truth faith, sacrifice, austerities,
sacred texts, Smfti-texts, compassion, initiation and tranquillity
are the bodies of Hari. The lord (occupies) the sun, the moon,
wind, earth, water, the sky, quarters, Brahma, Vi§nu, Rudra—is
full of all beings. He, of the form of the universe, himself
created this mobile and immobile world. Having entered (the
body of) a br^mana, he himself always eats food. Therefore,
worship the brahmapas, the dust of whose feet is a sacred
place, who are gods on the earth, the abode of the mountains,
who are high-souled, who are all-in-all of the auspicious Lak$mi,
and the souls of all. He who properly looks upon a learned
brahmapa as Vi$nu, and who is attached to his own duties, is
alone the devotee of Vi§nu. I have told a secret (to you). It is
time for me to go and bathe in Ganga. There is (now) no
more time for the story (to be continued).

48-51. The auspicious month of VaiS^ha, dear to Madhava,
has come. In it also the seventh day (for bathing) in Ganga
is extremely difficult to get. Formerly on the seventh day of the
bright half of Vai^akha, Jahnavi (i.e. Ganga) was drunk through
anger by Jahnu, and let out from the cavity of his right ear. A
man should, after having bathed in her (water), propitiate
Ganga, the girdle of the sky, according to proper rites. Such a
man is blessed and fortunate. A mortal (i.e. a man) who would,
according to the proper rites, gratify deities and manes in her
(water), would see (himself as) the one who has had ablution
there, and whose.sins have gone away.

2040

Padma Purd^a

52-59. There is no month like VaiSakha; there is no river
like Gahga. Such a difficult combination is secured only through
devotion to Hari. She (i.e. Gahga) has sprung up from the
water (flowing) from the feet of Vi§^u; she came (down)
from Brahma’s heaven. She is not tired (though flowing)
in three streams, and she purifies the three worlds. She is a
ladder for climbing to the heaven; she always gives joy; she
removes the streams of many sins; she helps to surmount
a difficulty. She remains in the twisted hair of ^iva. She
removes grief. She destroys the lover’s sport (i.e. lust) in the
heart of the man who worships her. She is the cause of the
emancipation of Sagara’s family. She sustains Dharma (righte¬
ousness). The goddess moves along three paths; she adorns the
worlds. By means of her sight, touch, bath (in her water),
recital (of her virtues), reflection (on her) and resorting to her,
she purifies, in thousands, virtuous and non-virtuous men. Even
when those away from her say *Ganga, Ganga, Ganga’ at dawn,
noon and sunset, she destroys their sins earned (i.e. committed)
during three existences. If a man at (a distance of) thousands of
yojanas remembers Ganga, he, even though a sinner, obtains the
highest position (i.e. salvation).

60-67. Especially on the seventh day of the bright half of
Vaisakha, she is difficult to reach; (but) is obtained through the
favour of the brahmaija in the form of Hari, the protector of
the world. There is no month like VaiSakha; there is none so
supreme as Madhava (Vi§t;m or Vaisakha). The stream of the
water of the sins of him who dips (in Ganga in Vaisakha) is
gone. O king, that which is given, uttered, offered, or the bath
taken devoutly (in Ganga) in the month of Vaisakha, would
become inexhaustible religious merit hundreds of crores of times
more (that what is given etc.). As among gods is the soul of the
universe, viz. god Naraya^a Hari, (or) as Gayatri is among the
muttered hymns, so is Jahnavi among rivers. As Uma (i.e.
P^vati) is (best) among all females, or as the sun is (best) among
those that shine, as the gain of health is among gains, as
Brahma^ais among bipeds, as obliging others is among the acts
of religious merit, as the Vedas are among lores, as Om is among
the prayers, as self-reflection is among reflections, as truth and
abiding by the rules of one’s own class are superior to austeri-

V.85.68—V.86.1

2041

ties, as purity about wealth is among purities, as grant of fear¬
lessness is among gifts, as the end of greed is said to be the chief
among virtues, in the same way the month of VaiSakha is said
to be the best among months.

68-77. The SrMdha (offered in it), (or) the sacrifice (per¬
formed in it), (or) the gift (given in it), (or) a fast (observed in
it), so also austerities (practised) in it, or study or worship etc.
done in it—all this is said to have inexhaustible fruit. Sins end in
Vaiiakha; darkness ends with (the rise of) the Sun; harm done
to others and wickedness end with good deeds. O king, all that
bath, gifts etc. (done or given) in the month of Kvtika, when
the Sun is in Libra, would be a parardha-fold more (meritorious).
Thousand times more (is the religious merit) when (bath etc. is
had) in the month of Magha when the Sun is in Aquarius. It
is hundred times more when, in VaiSakha, the Sun is in
Aries. Those men who having bathed in the morning worship
(Vi§pu), the enemy of (the demon) Madhu, in the month of
Vaisakha, according to the proper rites, are fortunate and
blessed. Taking morning bath in Vaisakha, (offering) sacrifices,
(giving) gifts, (observing) fasts, (offering) oblations, and practis¬
ing celibacy (in Vaisakha) destroy great sins. Again, O king, in
Kaliyuga the greatness of Madhava (i.e. Vaisakha) is to be kept
secret (like) A^vamedha etc. The meritorious A^vamedha (i.e.
the horse-sacrifice) does not take place in Kali (age). This rite
of Vaisakha is similar to that of A^vamedha. The sinners of
wicked minds do not realise in Kali (age) the religious merit of
the horse-sacrifice, viz. attaining heaven and salvation. Men born
in it being sinners, must go into the ocean of hell. Therefore its
spread is made rare by him.**

CHAPTER EIGHTYSIX
Acts to be Performed in VaiSakha

Suta said:

1. Hearing these words of the high-soiUed Narada, the royal
sage Ambari$a who was amazed, said (these) words:

2042

Padma Pur&na

Ambarlfa said:

2-11. O great sage, leaving auspicious months like Marga-
^ir$a etc. why do you praise VaiSakha as the month superior to
all (other) months? Why is Vai^akha most dear to Vi§^iu? What
are the rites (to be done) in it? What are the gifts (to be given)?
What is the penance (to be practised) and the deities (to be
invoked in it)? O sage, please be graceful by favour of your
advice, to me who am purified by the dust of your lotus-like
feet. O great sage, you alone know the way of life; you eman¬
cipate (men) on the ways of religious life. You know the entire
truth, you teach the way of life. You are an author, you are an
instructor; you are a thinker; you respect (others); you arc an
employer. O best sage, those who distribute equally, are remem¬
bered by those who know sacred texts. All that fruit which is
obtained by vows, sacrificial sessions, penance, gifts, is obtained
by (giving) instruction in the way of life. O sage, he who prom¬
pts another, is also the sharer of the fruit of a bath at a sacred
place, penance, and sacrifices which he (who is prompted) gets.
Other people do what the pre-eminent people do. The people
follow the authority accepted by them. Therefore, you deserve to
teach (i.e. please teach) me that wonderful way of life. The
advice of a teacher proper for the place and occasion is difficult
to get. There are no other objects such as gaining a kingdom,
which cool us (i.e. me) down as a meeting with you.

Suta said:

12. Then the best sage Narada, with his teeth shining due to
a gentle, soft smile said to Ambari§a.

Narada said:

13-19. .O king, listen. I shall narrate, for the good of the
world and of you, the rites (performed) in the month of
VaiSakha, which I formerly heard from Brahma. It is difficult
to get birth in Bharata. (More difficult) than that is to be (born
as) a human being. Proceeding according to one's own way of
life is (more difficult) than being born as a human being. O
king, more difficult than that is devotion to V^sudeva. There
also, the month of Vai§&kha, dear to Vi$ou, is difficult. Those

V.86.20-34

2043

men, who, having come across that month, perform (acts like)
bathing, (giving) gifts and muttering prayers according to rules,
are blessed and fortunate. Merely by seeing them, sinners,
desiring religious merit and purified by devotion to the lord,
become free from sins. Those who, with voluntary religious
observances, have bathed (according to rules) in the month of
Magha, sport for a crore of years in the Nandana grove. As in
the world there is no lake like the ocean, in the same way there
is no other month like VaiSakha, dear to Vispu.

20-29. Sins remain in the bodies of men till the VaiSakha
month, destroying impurity, does not come. The remaining five
days of that month, beginning with the eleventh day are equal to
the entire month. Those who have, with various articles, wor¬
shipped god Vispu, the killer of (the demon) Madhu, have
obtained the fruit of their existence. What more and more diffi¬
cult (gain) is not obtained by means of bathing and properly
worshipping the highest lord in the month ofVaiSakha? O
king, the existence of those who have not given (gifts), who
have not offered oblations into fire, who have not muttered
prayers, who have not met with death at a sacred place, who
have not at all reflected upon Narayapa, the destroyer of all
sins, is fruitless. The wealth of that man who is a miser, when
there is wealth with him and he dies without giving (gifts), is
useless. Birth in a good family is obtained by bathing at a holy
place etc. and penance. (But) O king, nothing (of these) serves
(a man) without (i.e. unless he gives) gifts. Due to the impor¬
tance of a (regular) bath during the five days in the month of
VaiSakha birth in a good family is obtained, so also wealth of
various kinds (is obtained). So also, O king, a good son, a good
family, wealth, grains, excellent women, good birth, (painless)
death, nice enjoyments and pleasures (are secured).

30-34. O king, by the grace of that god—the high-souled
Vi$ 9 u-NarayaQa, greater love for giving gifts, generosity,
excellent courage, and desired accomplishments take place. A
man having bathed in the month of Kartika or Magha or
Vaisakha and having especially devoutly worshipped V 49 U, the
killer of (the demon) Madhu, and having given gifts according
to his capacity, and having had pleasures of this world, would
reach the place of Vi$nu. As darkness disappears at sunrise.

2044

Padma PurSna

similarly the series of sins earned (i.e. committed) during many
existences would disappear by bathing in the month of VaiSakha.
The self-born one (i.e. Brahma) himself told me these words.
Vi§riu gave a great currency to the month named MMhava
(i.e. Vai^akha) and considering secretly Yama’s words, made it
go to the human world.

35-40. Therefore, O great king, when this month of Vai^-
akha has arrived, the devotees of Vi§iju should bathe in the holy
water, purifying men, of Gahga, or of Reva, or Yamuna or
Sarada. O best king, having got up before sunrise, and having
worshipped, according to sacred injunction, Mukunda or
Madhusudana, the lord of gods, and having enjoyed all desired
superior pleasures along with sons, grandsons and wealth, and
having practised penance, one would obtain heaven which is
inexhaustible. O glorious one, having known like this, having
bathed, worship according to proper rites Madhusudana,
especially in Vai^akha. Having worshipped Govinda, Narayapa,
Anamaya, you will obtain happiness, a son, wealth and Vi?iju’s
position. O king, having saluted the god of gods, Visgiu, des¬
troyer of sins, a man should begin this vow of the full-moon
day of Caitra.

41-47. Endowed with curbs and restraints, and having given
something according to his capacity, eating food fit to be eaten
during these days, sleeping on the (bare) ground, remaining in
the vow of celibacy, emaciated due to austerities like bodily
mortification, meditating on Narayapa in his heart, he should,
when the full-moon day of Vai^akha has arrived, offer honey,
sesamum seeds etc. He (should also give) food to the chief
brahmapas devoutly and a cow along with presents. He should
also request the brahmatias for the absence of a defect in the
(effect of) the bath. O. king, as Lak$mi is dear to Vi|pu, the
lord of the world, so is the month ofVai^akha dear to Madhu¬
sudana. A man, having thus bathed (in every VaiSikha) accord¬
ing to the rites for twelve years, should, according to his capa¬
city, bring it to conclusion to please MadhusQdana. O king, I
have told you this importance of the month of VaiSakha, which
I had formerly heard from the mouth of Brahma.

V.87.1-15a

2045

CHAPTER EIGHTYSEVEN
Subtle Are the Ways of Dharma

Suta said:

1. Having heard these words of Narada the king who was
amazed, saluted him, and thinking of Vi^tiu said (to him):

Amhari?a said:

2. O sage, we are confused. How can a very difficult fruit
be obtained by a little exertion—merely by means of a bath?

Ndrada said:

3-5a. O king, you have spoken the truth that with little
exertion great fruit is obtained. Have faith in it. It is the state¬
ment of the Creator. The ways of religious merit are subtle; for
they are difficult to understand even for the masters. (Even) the
learned are bewildered about the act of Vi§qu whose power is
inconceivable. O king, k$atriyas like Vi^vamitra attained brah-
maj^ahood due to the excellence of religious merit.

5b-15a. Therefore, the ways of religious merit are subtle. O
king, even Ajamila who was known as a female slave’s husband,
had abandoned his religiously wedded wife and always remain¬
ed on the path of sin. When he died, he, through affection for
his son, called, ^Naraya^a’. Due to that thought and utterane of the
name (Narayatia) he obtained a position very difficult to be had.
As fire, though touched unwillingly (i.e. unknowingly) burns (one’s
limb etc.), in the same way, the name of Govinda, though uttered
under a pretext (i.e. non-seriously or casually), burns (the sins).
The grandsons of sage Vyasa cohabited with their brothers* wives.
Similarly the sons of Pa^^lu were themselves sons born of their
mothers (Kunti and Madri) by those (deities) other than PaQ^u.
O king, all the five PaQ^avas enjoyed Draupadi. And (still)
their fame is auspicious. Therefore, the course of religious merit
is subtle. Strange are the deeds (of human beings); strange are
the ideas of beings. Strange are the beings; strange are the
potencies of acts. Perhaps a good deed which remained hidden,
grows with some auspicious act, O king; and in a certain exist¬
ence it gives a great fruit. Religious merit is subtle, and cannot

2046

Padma Purdi^a

be guaged in any manner. O king, no positive evidence for the
fruit of this (auspicious deed) is heard (i.e. available). A certain
auspicious deed, covered by other sins, comes from somewhere
and gives its fruit somewhere.

15b-23. There is no destruction of a good or bad deed in
this world. Yet due to many auspicious deeds a terrible sin
goes (away). O king, with regard to the statement which you
made, that due to great exertion great religious merit is (had),
listen from me about the cause thereof. If little or much exertion
depends upon smallness or greatness (of an activity), then the
cultivators etc. would always be men of great religious merit.
The utterance of a hymn is a great exertion for a lion. The five
products of a cow would not have been (mentioned) as constitu¬
ents of a vow. Thus the greatness or smallness of an act that
ought to be done would follow from another vow of (i.e. like)
entering water or fire. There is no such rule that this is a small
or this is a great (exertion). O king, the fruit alone which is men¬
tioned in the sacred texts, would be great. As a small (thing)
is destroyed by a great one, in the same way a great (thing) is
destroyed by a small one. A heap of grass (i.e hay) is burnt even
by a small spark of fire. A thousand formidable sins connected
with killing, crores of violations (of the modesty) of the teacher’s
wife, sins like theft, committed by devotees of Kr§na through
ignorance, come to an end.

24-31. (Even) a small good act, done by Vi^^u’s good and
wise devotee, would obtain an inexhaustible fruit, O hero. No
doubt should be entertained in this (matter). A man having
devoutly worshipped Vi§tiu in the month of Vaisakha, would
obtain whatever is desired by him. By means of devotion to Vi$i;iu,
children, wealth, gems, a wife, a mansion, horses, elephants,
pleasures, heaven, salvation are not away (from the devotee).
Thus, there is no doubt that even by means of (an act done
according to) rite told in sacred texts, there would be the destruc¬
tion of a great sin, and the nourishment (i.e. enhancement) of
good deeds. The fruit would increase, O king, due to the excel¬
lence of devotion and deeds. Even by means of the various
(fruits), the course of religious merit should be understood to be
subtle. This month of Vaisakha is dear to the great-souled Vi$QU.
Even if one is observed (i.e. even if bath etc. is done in only

V.87.32-48

2047

one Vai^akha) by people, it gives the entire desired (object). O
king, this is my view that a man who is given to bathing (right)
from his birth with the holy water of Gahga at the proper time
and place, who is void of devotion and yet is a giver, does not
become pure. Creatures live at holy places on Gahga etc. and
flocks of birds always live in temple(s). (Though) they observe
fasts, they, being bereft of devotion, meet with death, and do
not get the (highest) position (i.e. salvation).

32-38. We are not able to describe the religious merit of
him who devoutly keeping Vispu in his heart, who intent on
bathing and thus being pure, worships Visnu in Vaisakha. He,
defective in devotion, having entered fire at the time of his death,
after the fire which is sprinkled with ghee and oil, whose flames
are turning round, is enkindled, does not go to heaven, nor does
he obtain any other (good) fruit. Therefore, O king, have faith in
the fruit of (i.e. given by) Madhava. Even a small auspicious act
destroys (the fruit of) hundreds of impious acts. As due to the
fear of Vi§i)u’s name the hosts of all sins perish, and O king, as
they perish by bathing in the morning at a holy place when the
Sun is in Aries, similarly they certainly perish by taking a bath
at dawn (every day) in Vaisakha, as serpents perish by the lustre
of Garuda. He, O king, who bathes in Gahga or Narmada
when the Sun is in Aries, and devoutly recites the hymn remov¬
ing sins, once, twice or thrice, at dawn, noon and evening, goes,
being free from sins, to the highest place (i.e. salvation).

39-40. O Ambari§a, for getting great religious merit, take
care to observe the rule of taking bath in the morning in the
month of Vaisakha. What is said to be obtained by those living
in the city of Anarta for crores of years, is obtained by a single
morning bath in the month of Vaisakha.

41-48. O king, listen to an old account in this regard, viz.
the conversation with his wife of the brahmana Devasarman. On
the bank of Reva, in the very auspicious holy place Amarakao-
taka was born the best brahmaqa Devasarman as the son of
KauSika. He was sonless, had no wealth, and was having (i.e.
suffering from) many afflictions. He was always troubled by the
great grief of poverty. Day and night he would think about a
means of (getting) a son and wealth also. Once his beloved wife,
of a good vow,"named Sumana, saw her husband full of anxiety

2048

Padma Purdna

aad with his face hung down. Seeing her husband at that time
she, the glorious one, said: “Your mind is agitated by number¬
less troubles. You are confused with delusions. O you very intel¬
ligent one, give up your anxiety. Tell me your grief, be calm, be
happy; for there is no other grief like anxiety that dries up the
body. He who would give it up, becomes happy. O lord, O
brahmapa, tell me the cause of your anxiety.”

Narada said:

49. Having heard the words of his dear wife, the very intel¬
ligent DevaSarman, having the chaste wife as his companion,
though afflicted, said (these) words:

Devaiarman said:

50-51. O good one, I shall tell you all about the cause of
my worry, which you have thought about; having heard it,
listening (to me), understand it accurately. O you of a good vow,
I do not know for what sin I am wealthless and sonless. This is
the cause of my anxiety.

Sumand said:

52-66. Listen, I shall speak (that) which (instruction) will
remove all doubt, and will contain all wisdom. Contentment
alone is the great auspicious cause of happiness etc. Lack of
contentment is a great sin. So said lord Hari. This greed is the
seed of sin and its root is ignorance. Falsehood is its trunk; and
the great trunks are there due to its great expanse. Its leaves are
lustful passion and crookedness; it is always blossomed with bad
thought. Its fragrance is falsehood, and ignorance is its fruit.
Its walls are the heretics and thieves. The cruel, the fraudulent,
the sinners are the birds that have resorted to the large branches
of the tree of ignorance. Its great fruit is ignorance, and unright¬
eousness is the juice in the fruit. It is nourished by the water
of emotion; and vehement desire loves its nourishment. It has
delight in unrighteous acts, and becomes sweet due to being
moist. With fruits like that the tree of greed is fructified. A man
who lives by resorting to its shadow, every day eats its self-ripe
fruits; being well-nourished by the juice of the fruits—^unrighte-

V.87.67-80

2049

ousness—a man would be well-fed; he (then) sets about fora
fall. Therefore, O (my) lord, one should not, resorting to anxiety,
have greed. One should not worry about wealth, sons and a wife.
O dear one, he who is not wise, being deluded, day and night
thinks in vain along the path (i.e. in the manner) of fools. *How
shall 1 get good objects? How shall I get sons?* The deluded one
thinks like this day and night. While worrying he would find great
pleasure (just) for a moment. Again he becomes conscious, and
is troubled by great affliction. O Brahmana, giving up anxiety
and delusion, follow him. O you very intelligent one, in the
worldly existence (one) has relation with none else. Friends,
relations, sons, father, mother, are related to themselves only.
So also is wife and others.

Devaiarman said:

67. O good one, tell me in detail, of what kind is the rela¬
tion due to which all—wealth, sons etc. and kinsmen—happen
(to be related).

Sumand saidi

68-80. O (my) husband, five kinds of sons are born. I shall
now tell about (i.e. explain) them. They are: one who snatches
away what is deposited with him; the other is the one connected
through debt; enemy; suitable; and neutral, O dear one. O lord,
I shall narrate their characteristics separately. Sons, friends, dear
wife,father, mother, kinsmen are born on the earth being related
to themselves (only). He who has been robbed (of his wealth) on
the earth by snatching away his deposit, that is the owner of the
deposit; he would be born as a virtuous, handsome son in the
house of him who had snatched the deposit. There is no doubt
about this. He had passed (away) after having given (the son)
the affliction of snatching away the deposit. The owner of the
deposit was (i.e. would be) a virtuous, handsome son, endowed
with all (good) characteristics, of him who had snatched away
the deposit. Talking agreeably and sweetly, and being eloquent,
he would show great affection. Being (born) as his son of great
qualities, he would, O glorious one, give very fearful affliction,
which he (i.e. the father in the present existence) had given him,
after generating matchless love and after having seized his wealth,

2050

Padma Purd^a

by means of snatching away his deposit. Being short-lived he
meets with death. Again and again striking him and giving grief
to him, he departs. When he (i.e. the father) says: *0 son, O
son’, and laments, then he laughs: ‘Who is whose son?’ ‘This
wicked one snatched away my deposit; due to the snatching
away of (my wealth), and due to great, unbearable grief, my life
formerly departed. Then (I shall depart) by giving him grief, and
seizing his excellent wealth’.

CHAPTER EIGHTYEIGHT
Sumand on Kinds of Sons

Sumand said :

1-11. (Now) I shall describe to you the son connected
through debt. Someone having taken debt from someone dies.
The giver of wealth (lender) being a son, or a brother, or a
father, or a beloved, would, always wicked internally, remain in
the form of a friend. He, of a rough figure, would not at all
notice virtue(s). He always speaks cruel words to his relatives.
He eats sweet (articles of food), and always enjoys pleasures. He
is always engaged in gambling, and longs for stealing. He steals
money from the house, and, when prevented, gets angry. Every day
he abuses his father and mother. He is a thief; he frightens
(others); he speaks very harsh words. Thus having seized his
wealth, he remains happily. In childhood he takes formidable
wealth through the ceremony performed at his birth etc. Again
on the occasions of marriage etc. (he takes money) many times
and in various ways. In this way the wealth is reduced, and he
says this much also: ‘All this—^the house, the field—is mine.
There is no doubt about it.* Every day he torments his father
and mother with strong sticks, pestles and by ruthlessly plucking
their hair. On the death of his father and mother the very cruel
one becomes affectionless and harsh. There is no doubt about

V.88.12-27a 2051

it He never performs the Sr^dha-rites and never gives gifts. O
king, dear sons become like this.

12-16a. O best brahma^a, I shall describe to you the
inimical son. When childhood has come, he always behaves as a
son. He, while sporting, would beat his father and mother. Hav¬
ing beaten them and again and again laughed he goes away.
Again he comes there and is always angry with his father and
mother, and abuses them everyday. Thus, due to wealth he
always indulges in inimical acts. Then again having beaten his
father and mother, the wicked-souled one just goes away due to
the power of the former enmity.

16b-21. Now I shall describe how the proper son would be¬
come dear. As soon as he is born, he would do what is agreeable,
and by means of sportive beatings (he would do what is agree¬
able) in his childhood. Then, after he attains youth, he would
do what would please his mother and father. Through devotion
(to them) he would please them, and by means of affection,
words, and conversing with them in a pleasing way, he would
gratify both of them. Coming to know of the death of the elders,
he weeps through affection (for them). Being extremely afflicted
he performs all §raddha-rites and offers them pip^as. He gives
them support of life. Being resolute, he, having the three debts,
would certainly, through affection, emancipate them. O dear one,
since he would be a proper (son), he would give (to him from
whom he borrows). There is no doubt about this. O very wise
one, he becomes a son in this manner.

22-27a. Now before you I shall describe the neutral son, O
dear one. He always behaves in a neutral manner. He does not
at all give. He does not receive. He does not get angry, or is not
pleased. O best brahma^a, the neutral one does not go away
after abandoning (his parents). Servants, beasts, so also horses,
elephants, buffaloes—all these are connected (with a man) through
debt. One of us, or both of us have not taken anything fraudu¬
lently, nor have we made any deposit with anyone in our former
existence; I am not pleasing anyone. O dear one, listen for a
moment. (Right) from our childhood I have not had enmity with
anyone in the former existence; and O best brahmaua, I have
not abandoned my husband. Realising this, be calm; give ui>
(this) useless anxiety. O lord, you never snatched (anything)

2052

Padma Purdr^a

from anybody; nor have you given (anything) to anyone. How
will (then) wealth come to you? Do not be surprised, for whatever
is obtained by one who guards (i.e. tries to guard) it, does not
remain (with him).

27b>32. Realising thus, be calm; give up (this) useless
anxiety. To whom do the sons, dear wife, kinsmen and relatives
belong? In this mundane existence nobody belongs to anyone
(else). There is no connection (between two persons), O best
brdhmaoa. Men of wicked feelings, deluded by infatuation and
illusion (say:) “This is my house; this is my son; this is my wife.”
O dear one, the bond of the worldly existence appears to be
untrue.

CHAPTER EIGHTYNINE
Deva&armarCs Life in the Previous Birth
Narada said'.

1-3. Thus addressed (by his wife) the best brahmatia,
Deva^arman, again spoke to his wife, having (his) welfare in
mind, and talking wisely: “O good one, you have told the truth
which destroys (i.e. removes) all doubts, for it has been said that
good men, the truly wise ones, desire (the continuity of) their
family. O dear one, I am not so much anxious about (getting)
wealth as about (having) a son. With whatever means I shall
produce (i.e. have) a son.”

Sumand said:

4-11. A man wins the worlds through a son. A son emanci¬
pates (his) family. O glorious one, due to a good son, the
father and mother survive. O dear one, it is better to have one
son (only). What is the use of (having) many worthless sons?
One son emancipates the family; the others (i.e. many sons)
cause torment. Formerly only I have said that (these) others
(simply) enjoy relation. Due to religious merit a good son is

V.89.12-20

2053

had; due to religious merit (birth in a noble) family is obtained.
A good womb (i.e. being conceived by a noble woman) is
obtained through religious merit, and a bad death is had as a
result of sins. A heap of pleasures (is had due to religious
merit), O dear one. I am telling the truth only. A man lives by
celibacy, truth, penance, necessary means of living, gifts, res¬
traints, forgiveness, purity, Odear one; so also by harmlessncss,
might and non-stealing also. By means of these ten constituents
he produces Dharma only. By means of these constituents
Dharma becomes complete as the foetus (becomes complete) by
means of limbs in the womb. A righteous person produces
Dharma with three kinds of acts (viz. of body, of mind and of
speech). Dharma being pleased with him, gives him meritorious
plearsures. The wise one obtains whatever he thinks of.

Deva§arman said:

12-14. O respectable lady, you have told me the entire
excellent knowledge called Dharma. O glorious one, O you of a
good vow, if you know, tell me how I would obtain a son
devoted to Vi§iju and possessing virtues. O sinless one, you
have obtained (i.e. learnt) the whole way of Dharma from your
father. O dear one, I know that due to the favour of Cyavana,
with whom Vi§ou was formerly pleased, you are one who ex¬
pounds the Vedas.

Sumand said:

15-20. O you who know religious merit, go to Vasistha.
Request that great sage. From him you will obtain the son
knowing religious merit, to whom religious merit is dear.

When these words were uttered by her, the best brahmapa
Devasarman (said:) auspicious one, I shall follow your
advice. There is no doubt about it.*’ Saying so, that best brahmapa
Devaiarman went to Vasistha who knew everything, who was
bright, who was the best among those who practised penance,
who, the best br&hmapa, remained on a seat on the bank of
Gahga, who was surrounded by flames of lustre, who was, as it
were, another sun, who, the glorious one, was shining, who
was the lion among brahma^as and the best br^mat^a. He

2054

Padma Purdtut

repeatedly and devoutly saluted, (prostrating himself) like a
staff, that sage. That very lustrous son of Brahmi (i.e. Vasi$tha>
said to the sinless one: **0 you very intelligent one, be corn-
fortably seated on the auspicious seat.**

Narada said:

21-23. The best among the meditating saints who was
seated, said to (DevaSarman) the treasure of penance: dear

man, O glorious one, in your house, your wife and servants are
well, so also everything is well with fires, with which sacred rites
are performed. You are healthy in all limbs; and you always
practise righteous things.” Saying so, the very wise (Vasi§tha)
again said to the brahmana: best brahmana, what cherished

desire of yours (should) I fulfil?’*

Narada said:

24-28. Having spoken these good words to the brahmana,
he ceased speaking. Then that glorious br^mana said to
Vasi$tha, the best among sages, the magnanimous one, and the
best among those who practised penance: **0 revered best
brahmana, (please) listen to my words; you may interrupt (me).
Due to which condition (I am suffering from) poverty? How (is
it that I am) not having the happiness of (having) a son? O
dear one, this is my doubt. Tell me due to which sin (I am
poor and sonless). Perplexed by great delusion I was advised
by my dear wife, O briihmana. O dear one, sent by her, I have
come to you. Tell me all that which will remove all doubt.
(Please) be my emancipator from the bondage of the worldly
existence.’*

Vasi^fka said:

29-30. For a man there are five kinds of connections: Sons,
friends, so also a brother and other kinsmen and relatives.
These respective ones have been already explained to you by
Sumana. O . best brahmaoa, those (sons) that are related (to the
father) through debt, are bad sons.

31 -36a. 1 shall explain to you the auspicious characteristic(s)
of a son. He is attached to religious merit; his mind is always

V.89.36b-53a

2055

engaged in the practice of truth: he is pure; he is endowed with
knowledge; he practised penance; he is the best among the elo¬
quent; h6 is well-adorned with all rites; he is intent upon Vedic
studies; he well knows all sacred texts; he honours gods and
brahma^as; he performs all (kinds of) sacrifices; he is a giver
and a donor; is sweet-speaking; he is always engaged in the
meditation upon Vi§ou; he is calm; controlled; he is always
friendly; he is always devoted to his father and mother; he is
learned; he maintains his family. A good son having these
qualities gives happiness (to his parents). Others having relation
{with a man) cause grief and torment.

36b-3$. O sinless one, what have you to do with a neutral
son (giving) no fruit? All of them come in the form of sons to
the worldly existence, and all of them go after giving terrible
grief, O best brahmatia. I shall explain all the wonderful deeds
you did and preserved in the former existence.

39-53a. Listen, O you very wise one, you were in your
folrmer existence a Sudra, and none else; you were a cultivator
of land, you did not have knowledge; you were extremely
gre'edy. You had one wife; you always hated (others); you had
mahy sons; you never gave (gifts); you never knew righteous¬
ness and perfect truth. You never gave gifts; you never studied
sacred texts; you never visited a holy place; you never under¬
took a pilgrimage, O you very intelligent one. O brahmapa, you
thus repeatedly practised cultivation (of land), and O you best
brahmatia, you also formerly reared beasts, so also again and
again you reared she-buffaloes and mares. O best brahma 9 a, you
yourself did such deeds formerly (i.e. in your former existence).
Similarly, you greedily amassed much wealth. But you never
spent it in a righteous way, even after seeing a worthy but feeble
recipient; having cultivated land you did not give wealth (to
others). O brahmaiia, having sold all cowdung and your
cattle, you amassed large wealth. You always sold butter-milk,
so also ghee and milk and curd. Infatuated by the illusion
caused by Vi$pu, O br&hmapa, you thought of bad times and
ihade this money (through making things) very costly. Indeed,
you, the pitiless one never gave gifts at that time. O brahmapa,
you never worshipped the deities. On the parvan days (in a
month) you never gave wealth to br&hmanas. On the arrival of

2056

Padma Purd^a

the time for offering a Sraddha, you never performed one
devoutly. When the forenoon of the day came, your virtuous
wife said to you: “O very intelligent one, it is the time to offer
sraddha to (my) father-in-law, so also the mother-in-law.”
Hearing these words of them (i.e. your wife and others), you
left the house and ran (away). You never realised the path of
righteousness, nor did you ever listen to it. Greed was your
mother, father, brother. Greed was your relatives and kinsmen.
Giving up righteousness, you always preserved greed only.

53b-65a. Therefore, you became unhappy, and were very
much tormented by poverty. Day by day great avarice was pro¬
duced in your mind. Whenever wealth always increased in
your house, you were burnt by avarice of the nature of fire.
(When) at night you slept, you thought more of greed. When
you reached (i.e. when it was) the day, you were always
filled with great delusions. (You thought:) When (would this
money) be a thousand, a lakh, a crore, a hundred millions, a
thousand millions, a million millions in my house? Thus, a
thousand, a lakh, a crore, a hundred millions, a thousand
millions, a million millions (worth of wealth) was (amassed);
but (your) avarice never left (you). Thus, disregarding the time,
it always increased. You never gave (gifts); you never offered
oblations into fire; you never enjoyed (your wealth), O brahma^a.
Definitely you put (i.e. buried) it into the ground. (Your) sons
did not know (it). O brahmat^a, you always adopted other
means for the acquisition of wealth. Being intelligent you
always asked people. Deluded by avarice, and asking other(s>
about a spade, collyrium, having discussions, and asking (others)
about alchemy, you wandered alone. You always thought about
formulae that would give you success. You consulted the desire-
yielding gem and (others) about entering into various castes.
You were burnt by the fire of avarice, you did not move happily.
You were blazing with the fire of avarice, you waited, and had
lost your intelligence. O best brahma^a, you who were (reduced
to a condition) like this, were under the influence of destiny.
When your wife and sons asked about that wealth, you never
told them, nor did you give it to them, and having died you
went to Yama.

65b-69. I have thus told you your whole former account.

V.90.1-16

2057

Due to these deeds, you are not having wealth, you are poor, O
brahmaua. Vi§uu is pleased with him, in whose worldly exis¬
tence his sons are always devoted, are of good character,
endowed with knowledge, always engaged in truthfulness and
righteousness. He with whom Vi§uu is pleased, enjoys wealth,
grains, a wife, sons, grandsons endlessly. Without Vi^^u’s
favour a (good) wife and (good) sons are not (obtained), O
brahmaua, to have a good birth in a family (i.e. to be born in a
good family) is (indeed) the highest position of Visnu.

CHAPTER NINETY

An Account of Devaiarman's Good Deeds of Previous Birth
Devcdarman said',

1-4. You have described to me these deeds done (by me) in
my former existence; for, O brahmatta, I earned wealth as a
iudra only. (But) O best brahmapa, how is it that I attained
br^mauahood? Tell me the reason for all this, O you who are
proficient in sacred and profane knowledge. Birth in the Bharata
country is difficult. More difficult is to get manhood (i.e. to be
born as a human being). In manhood to be born as a brahmai^a
is difficult; and extremely difficult is to be born in a good family.
There also, due to what did I get a chaste wife, knowing every¬
thing, speaking agreeably, endowed with all virtues and difficult
to obtain?

Vasiftha said:

5-16. O brahmaua, I shall now describe the righteous deeds
that you did in (your) former (existence). If you think (like
listening), listen. There was a br^maua who was highly
religious-minded, who was of a good conduct, who was very
wise, who was a devotee of Vi$uu, who was religious-minded,,
.who was always solely devoted to Vi§t^u. He always roamed
over the earth for bathing at the holy places. While wandering
the very intelligent one came to your house. Merely on seeing

ms

Padma Purity

good thought was produced (in your mind), since, when the
arrival of the good takes place into one*s house, what is not
obtained by one, O brahmapa? Whatever is difficult to be
obtained in the world, even the stable place of salvation (is
obtained) by service to Vi§uu. O best one, he (i.e. that brah-
mapa) asked for a place to stay in. Your wife and you, along with
your sons, gave it to him. **0 brahmapa, come, come comfortably
to my house/* Thus you repeatedly said to that holy brahmatjia,
a devotee of Vi§pu. “Stay here comfortably; this is your house,
O you of a good vow. Today I am blessed; I am meritorious; I
have gone to a holy place. O brahmaoa, on seeing you today I
have obtained the fruit of (visiting) a sacred place. You have
shown me the great meritorious place where cows live.** You
shampooed his body, properly rubbed his feet, and washed them
with water; and you bathed with the water (flowing from) his
feet. You instantly gave ghee, curd, milk and many other sub¬
stances to that brfthmapa, as you were urged by destiny. O
glorious br&hmaua, with your wife and sons you thus pleased
that brahmatia, the devotee of Vi$pu, and proficient in sacred
knowledge.

17-26a. Then, in the bright morning, in the month of
Vai^&kha, he who, being pleased, was going to Ganga, taught
you through kindness, the greatness of the bath in Vai§akha;
and he made you, with your wife and sons, bathe properly.
^*As in the world there is no lake like the ocean, similarly
there is no (other) month like Vai^kha, dear to Vi^nu. Till
the month of Vai^kha, destroying sins, does not arrive, sins
remain without any obstacle in the body**. O brahmapa, having
heard his words, you resorted (to bathing daily) in VaiSakha,
and with a pleased mind you worshipped Vi^nu. Beginning with
the eleventh day you took a morning-bath (every day) with
proper rites, for the remaining five days of the month. Due to
your devotion to the brahmapa, you every day took bath in
Reva (river) during the month of VaiSakha. You worshipped
the highest lord, the god of gods and the killer of (the demon)
Madhu. You did not get (a chance) to bathe for a Bill monffi
from the beginning. Thus, you could bathe (only) for five days.
Due to that religious merit and e^)ecia]ly due to the company

V.90.26b-47a

2059

of that brahmapa, and due to the favour of Govinda (i.e.
Vi$pu) you obtained brahmapahood.

26b-27a. Due to your contact with that month, you got
•(birth in) this great family which is endowed with truth and
righteousness difficult to be obtained (even) by brahmapas.

27b-33a. You also obtained a very chaste wife born in the
liouse (i.e. family) of Cyavana and a teacher of the Vedas. O great
sage, beauty alone is a great ornament of women. The second
'(ornament) is good character. The third is truthfulness. Always
being noble is the fourth (ornament). The fifth (ornament) is
^excellent religious merit. Sweetness is the sixth (ornament). The
seventh (ornament)— b. full ornament—is their constant great
purity within and without. Devotion to the husband is the
eighth (ornament). Service (to him) is the ninth (ornament).
Patience is the tenth (ornament). Affection is the eleventh
•(ornament) of women, O best brahmapa. Your chaste wife,
expounder of the Vedas, is adorned with these (ornaments). You
Jbave respectfully got her due to your bathing in the month of
VaiSakha.

33b-41. Which difficult things are not obtained by bathing
in the month of Vai^akha and by duly worshipping the lord?
You were deluded by attachment. Your mind was occupied by
-avarice. O brahmapa, in the former existence you amassed
wealth only. You never gave it to brahmapas or to other poor
people or to your relatives or sons or wife. While dying you
thought of greed only. You did not give (gifts); you did not
offer oblations into fire; you did not mutter (prayers); you did
not die at a holy place. You did not meditate upon god Nar&-
yapa who destroys all sins. When there is wealth with a man, he
becomes a miser. What is more painful than that he dies with¬
out giving (gifts). By bathing at a sacred place etc., by penance
a birth in a (good) family is obtained. O brahmapa, nothing
except (the merit due to) the gifts stands by a man. Due to that
sinful thought you were reduced to poverty. You were sonless
-and were always tormented by affliction. Due to the peculiar
virtue of bathing in Vai^akha even for five days and to worship
of Vi$pu at that time, and due to the company of that br&hmapa,
O brahmapa, you obtained birth in a (good) family.

42-47a. Even br^mapahood is difflcuh (to have). A good

2060

Padma Purdne^.

son, a (good) family, brahmaoahood, wealth, grains, excellent
women, good birth and death, good enjoyments, so also
happiness, always to have a strong desire to give (gifts), gene¬
rosity, excellent courage—(thus) O brahmatia, all desired accom»
plishments are had by the favour of that high-souled god, Vi$t^u.
Having bathed (daily) in the month of Kartika, or in the month
of Phalguna, or in the month of Vaisakha, and having worship¬
ped Madhusudana (i.e. Vi$];iu), having devoutly given presents,
having enjoyed worldly pleasures, a man then goes to V4nu. By
taking a bath (every day) in the month of Vaisakha, the row of
sins committed in many existences disappears, as, O brahmana,
darkness disappears at sunrise.

47b-54. The self-born one (i.e. Brahma) told me these
words. Vj$nu conceived a pure idea; (so) he first brought about
the rite (in) the month of VaUakha, to make people go to heaven,,
after having mentally thought (i.e. known) Yama’s secret. There¬
fore, in this month of Vaisakha, that has now come, having bathed
in a sacred place having holy water (every morning) before the
sun has risen, and having, with proper rites, worshipped Madhu¬
sudana, and having enjoyed (i.e. having had) sons, grandsons,
wealth, good fortune and desired pleasures, you will, in the end,
obtain heaven. O brahmaoa, I have told you all that (i.e. all
those deeds which) you did in the former existence. O glorious
one, having known like this, especially (the importance) of'
Vaisakha, bathe (daily) and with proper rites worship Vi§pu,
Govinda, Narayapa, Anamaya, the god that should be worship¬
ped. (Thereby) you will obtain happiness, a son, wealth and
immutable Vi$ 9 u.

Narada said\

55-57. The best brahmatia, of great prowess, instructed by
Brahma's son (i.e. Vasi$^a), was glad, and the magnanimous
one, having saluted Vasi$tha there, and having taken his leave
of the brahmatjia, went home; and the great sage spoke to his
wife, Sumana: “Due to your favour that brahmaQa(i.e. Vasistha>
told me all the account of my former deeds. O good one,
Vasi^tha brought to light all of them. Today only my delusion
is destroyed. I shall devoutly worship Vi^pu, after (daily) bathr^
ing in the month of Vaisakha.**

V.90.58—V.91.1-14

2061

Naradasaid:

58. Having heard these very pure, very auspicious words
leading to an auspicious result, she, who was delighted, said to
her dear husband: “You are blessed, since you have been
advised by the brahmatia (i.e. Vasi§tha).’’

CHAPTER NINETYONE
Happy End of Devasarman's Story

Ndrada said:

1-6. That very wise Devasarman along with that Sumana
took a bath according to proper rites at the very famous and
holy sacred place called Kanakhala in (i.e. on the bank of)
Gahga in Vaisakha when the Sun was in Aries. Observing curbs
and restraints, he worshipped Vi§ou according to the proper
rites, and gave something (by way of gifts) according to his
capacity. He ate food fit to be eaten during days of fast, slept on
the bare ground, and practised the vow of celibacy. He became
emaciated by the practice of penance like Krcchra (i.e. mortifica¬
tion of the body) and meditated upon Narayaija in his heart.
When the full-moon day arrived, he gave honey, sesamum seeds
etc., so also he devoutly gave food, a cow along with other
presents, to brahmauas, and requested the brahmauas for the
absence of a defect in (the fruit of) bathing there. That beauti¬
ful, chaste wife, solely devoted to her husband, every day served
her husband, after bathing and worshipping Vi$ 9 U.

7-14. The couple, undoubtedly looking upon themselves as
fortunate, went home, well-pleased. Due to the efficacy of that
religious merit, he had, after some time, unlimited wealth,,
grains, and (other) riches. He obtained four sons who were
endowed with modesty, were proficient in sacred texts, knew the
ways of the world, were devoted to Vi§tiu, were solely devoted
to their mother and father, whose intellect was unbounded, and
who were instructed for (having the fourfold) goal of human

2062

Padma Pwrd^

life, were well-known, knew the Vedas and were devoted to
Brahman, who were endowed with all virtues, and were famous.
The couple, having enjoyed the full rich pleasure from the sons,
took, after a long time, a great (i.e. auspicious) bath in VaiSakha,
due to devotion to him (i.e. Vi$pu) and the favourableness of
their religious merit, O king. As Vi$t^u is actually said to be the
lord of Vidya (i.e. knowledge) and of Lak$mi (i.e. prosperity),
in the same way the month of VaiSakha is dear to Vi$pu. O
sinless one, I have told you in a slightly abridged form this
importance of (the month of) Vai§akha, which, O hero, I had
formerly heard from (my) father (i.e. Brahma).

CHAPTER NINETYTWO
Cura's Story

Suta said:

1. Hearing these words of that Narada, that king, being
amazed, saluted him, and thinking of Vi$Qu in his mind, said
(to him):

Ambarl^a said:

2-6. How should we err about it, since by means of little
exertion a ^udra behaving sinfully obtained excellent br&hmaj(^a-
hood? O dear one, to obtain brahma^ahood, even by means of
various acts of religious merit, is difficult. (Then) how is it that
the mean one obtained it (merely) by bathing (daily) during the
month of VaiSakha? O lord, even rich kings like me do not
obtain the lordship of the earth by (performing) sacrifices,
(giving) gifts, (practising) severe austerities, and other acts called
(acts of) religious merit* That (Viiv&mitra, the) son of Gadhi
obtained it after a long time and with great difficulty by practis¬
ing continuously for full hundred years various kinds of severe
austerities and with many efforts. How is it (then) that that sinful
one belonging to the lowest caste, bereft of his own duties, poor

V.92.7-24 2063

and non-giver obtained through this small religious merit done
without exertion the essential nature of R^a?,

Narada said:

7-12a. O king, you have told the truth. Brahmanahood is
very difficult to get. The ways of Dharma are subtle and difficult
to understand. Strange are the deeds; strange is the thought of a
being; strange are the beings; and strange are the powers of deeds.
O king, at some time a good deed, done in secret, thrives due to
some auspicious act. It gives great fruit even in the same exist¬
ence. This is mysterious and subtle Dharma. It cannot be carried
in any manner. No certainty about the time when it would give
fruit is known. Whatever good deed concealed by other sins,
comes from somewhere and at some place and gives a good fruit.

12b-18. In this world (the fruit of) a good or bad deed does
not perish. Yet due to many auspicious acts (even) a formidable
sin perishes. O king, you said that the fruit of a deed would be
obtained there due to greater exertion; in that matter listen to
what I say. If smallness and greatness of a deed depended on
little exertion and much exertion (respectively), then there are
men observing great vows and constantly doing deeds. There is
great exertion to obtain the urine of a lion, a tiger etc. Therefore,
in a rite the products of a cow are recommended. Thus if repeti¬
tion of a deed would mean its greatness, then entering water,
fire etc. would be smaller than (any) other vow. There is no rule
which says this is small or that is great. The fruit of it that is
laid down in sacred texts is alone its great produce, as a great
thing destroys a small one or a small thing destroys a great one.
The destruction of grass (i.e. hay) is seen (to take place) even
due to a small spark.

19-24. O king, Ajamila was known to be the husband of a
maid servant. He had forsaken his religiously wedded wife; he
constantly remained in (i.e. committed) sins. At the time of his
death he called his son by his name Nardyana. And due to
uttering the name (of Visnu) he obtained a very difficult position
(i.e. salvation). As fire though touched unwillingly (i.e. unknow¬
ingly) bums, in the same way, the name of Visnu, even though it
is uttered under some pretext, burns (sins). (Sins due to) myriads
of killings, thousands of swearings, all thefts, crores of violations

2064

Padma Purdna

of the teacher’s wife are instantly destroyed by (uttering) the
name ‘Govinda’ dear to Vi§i?u. O hero, whatever small good
deed full of devotion to Vi$i?u is done by a learned man, would
have an inexhaustible fruit. No doubt should be entertained
about this.

25-33. A man having devoutly worshipped Vi^pu in the
month of Vai^akha, would obtain whatever is desired by him.
Due to devotion to Vistju, children, wealth, wife, land, mansion,
borses, elephants, pleasures, heaven and salvation are not away
(i.e. are easy to obtain). Thus by means of a small act laid down
in the sacred texts, if it is done according to the proper rites,
even a great sin would perish. There is no doubt about this. O
learned one, due to the excellence of the devotion and the act,
there would be greater fruit. The ways of Dharma are subtle,
and are difficult to be known even by the wise. This month of
Vai^akha is dear to glorious Vis^u. Even all alone it gives all the
desired objects in the three worlds. In my view a wise one who
^ves gifts without sincerity even from his birth, and one who
somehow bathes with the holy water of Gahga at the proper
place and time, is not purified. A man of wicked thoughts, though
at the time of death enters fire, blazing by the sprinkling of ghee
and oil with its flames turning all round, and is burnt, yet he
^oes not obtain heaven or any other (similar) fruit. Gods live at
the holy places on (the bank of) Ganga etc., so also hosts of
yak?as live in temples. They, being bereft of devotion, observe
fast and perish, (but) do not get the (desired) fruit. Therefore,
we are not able to describe the religious merit of him who intent
upon bathing (daily) and purified, would, having kept devotion
in the lotus of his heart, devoutly worship Vi§i?u in the month
of Vai^akha. O king, in this context also listen to an old account.

34-44a. I shall tell you about a certain queer fruit due to
the favour of the month ofVai^akha and of Vi^fiu, viz. that a
certain brahmoa woman obtained. Formerly there was the lord
of K&nti well-known as Divodasa. His daughter, a great gem,
always best among females endowed with virtues and beauty, of
a good character and charming and auspicious, and matchless
in beauty on the earth, was known as Divyadevi. Her father saw
[ her endowed with form and beauty. Seeing his daughter Divya¬
devi, the king became anxious as to which good, glorious bride-

'V.92.44b-58

2065

.^room this daughter should be given. (Thus) thinking and
properly knowing the king of Rupade^a the king called the
magnanimous Citrasena and gave his daughter to that intelligent
Citrasena. O king, when the time of his marriage came, that
Citrasena died due to the perversity of destiny. The religious-
minded king Divodasa thought and, O king, having called brah-
manas, he asked them: “At the time of her marriage Citrasena
died. (Please) tell me what kind of fate she will have.”

A brahmai^a said:

44b-58. O king, the marriage of a daughter is performed
according to sacred injunctions. Another husband is enjoined
by the scriptures in the case of a woman, when her husband dies,
or when he forsakes her, or when afraid of a great disease he
abandons her and goes away, or, O king, if he would renounce
the world. Mainly it is the father who would get (his daughter)
married. There is no doubt about this. This is, O king, what is
ordained by the good people in law books.

The best brahmatjas said: “Get her married.” The religious-
minded Divodasa was urged by the brahmapas. The king made
up his mind to get her married. O king, again he gave Divyadevi
away in marriage to the meritorious, magnanimous king Pu$pa-
sena. That king too died at the time of marriage. Whenever the
glorious father (king Divodasa), extremely afflicted, made an
effort at getting her married, at the auspicious moment (of
marriage) the husband died. Then twentyone husbands died at
different times. Then the king, of a known valour, being firm
along with the minister, called him, and the lord of the earth
decided upon her self-choice marriage. Then he invited many
kings and chiefs devoted to religion for her self-choice marriage.
Those foolish kings disturbed by her beauty and poimded by
death fought among themselves. Thus, O lord, men, those k$atri-
yas perished. Divyadevi, afflicted with grief, then wept piteously.
Then king Divodasa, seeing that girl very much afflicted and
'weeping, saluted, with his neck (bent) politely, his family-priest
knowing law, having sacred knowledge, and practising penance
<and said to him).

Padma Pursuit

2066

Divodasa said:

59. Favour me and tell me what the great sin of my
daughter Divyadevi is, that has done this (mis-)deed.

Jdtukar^a said:

60-76. O hero, I shall tell you the deeds of Divyadevi done
in her former existence. Listen while I am telling them. There ia
a holy city called V&rauasi that destroys sins. In it there was a
very wise man named Suvira. He was born in the vaisya caste
and was endowed with wealth and grains. His wife, O very wise
one, was quite well-known as Citra. Abandoning the family-
practices, she behaved badly. She did not care for her husband,
and remained in (doing) fearful deeds. She, of a wicked mind,
gave up auspicious acts, and acted sinfully. She, a wanton woman,
loving quarrels, always censured her husband. Always given to
staying in another man’s house, she wandered much. The wicked
one would always find the weak point of others among the
beings. She was engaged in condemning the good; she always
laughed very much. She was addicted to bad company; due to
her speech she was dear to people of bad conduct. She waa
cunning; she hated religious people; she was a liar. Knowing her
to be like this, Suvira married another (woman). That pious Vira
(i.e. Suvira) always given to truly holy thoughts constantly enjoy¬
ed, according to pious ways, objects of senses dear to his heart
and happily along with that new wife. He was honoured by that
unlimitedly truthful chaste lady of a good mind. That strange
Citra, of an excellent complexion, a wanton woman, hating
piety in company of (i.e. with) virtues, was driven out by him.
Moving freely and being shameless she moved with her para-^
mour. She joined those who were engaged in (committing) sins;
she was attached to the job of a messenger. She was skilled in the
art of a go-between of other women. She broke families and had
a crooked heart. Having called a chaste woman she would urge her
by words generating conviction in stories about the desire for
diversion and sports. The sinful one would stir the minds of good
men and women. She would cause good women to be offered to
other men (than their own husbands). Thus she caused fraud,
bereft of the host of pious (acts), to be done (by others). Having;

V.92.77-86

2067

thus enjoyed for a hundred years. She lived like a prostitute.
Always given to sinful acts she died in course of time. She was
born as your daughter DivyMevi in your house. She was (born)
as a beautiful girl endowed with a (good) form, as she was urged
by her destiny in the former (existences).

Narada said:

77. Hearing these words of him (i.e. Jatukarna), Divodasa
was extremely amazed. The king spoke sweet words to the sage
Jatukarna.

Divodasa said:

78-79. When she who was of such a bad behaviour and
engaged in bad acts, died, how is it that she was born as a worthy
daughter of mine, whose deity is Lak$mi*s hushand (i.e. Vi$nu)
and who am born in a very noble family? And, O sage, due to
which strange religious act, she doing (such) acts has obtained
a lucky birth, difficult to get, in a large, royal, rich family?

Narada said:

80. Having heard these words of enquiry of that king,
the wise sage then spoke a few true and pleasant words.

Jdtukarifa spoke:

81-86. Citra, deceiving covert, lustful paramours, bereft of
wealth and intelligence, by means of strange sexual unions, and
drinking poisonous drinks, went from here and became a pro¬
stitute in the very famous city (called) <Naga*. A certain brah-
mana, afflicted and troubled, (but) of a pure heart, one evening
came to that city named Naga. Not seeing any other place (for
camping), the ignorant one went to the house of Citra. (Merely)
by looking at him, the prostitute very much deluded him. He was
pleased by her with shampooing his feet, bathing him, offering
him a tambula, a seat and food, and diversions. Then he was
free from dejection. Then with strange sexual unions, she, abso*
lutely without having any purpose in view, served him well. The
brahm^na who was attached (to her) due to her peculiar devo¬
tion, passed the entire night with her. When, in the morning.

2068

Padma Purdjfa

he was about to leave, he whose mind was somehow attached to
Citra and who was pleased by her being solely devoted (to him),
with her acts and deeds (said):

The brahmaffa said:

87-98. O dear one, I who am pleased (by you) must do a
good turn in return. I shall without any discrimination tell you
my strong affliction. Listen with respect to that auspicious (act)
which destroys all sins, a description of (i.e. told by) the brah-
mauas, formerly telling atale on the bank of Narmada. He who in
the month of Vaisakha, when the Sun enters Aries, carefully bathes
even for three days just before sunrise, is freed from heaps of
sins. He who for the entire month of Vaisakha would batheoutside
(his house), and would worship Vi§un with due rites, also destroys
his sins. A man is freed from great sins especially by such acts
as bathing at a holy place and giving gifts (there) during the
month of Vaisakha. The heap of great sins freely remains in the
body of a man till he gladly, at dawn, before sunrise, bathes (at
a holy place), when the Sun has entered the Zodiacal sign Aries.
Thus 1 heard from the brahmaijas that were talking, about the
excellent boat (useful) in crossing the ocean of many sins.
Nearby is the excellent river ^ivadeha. To destroy that stream
of sins I am going to bathe there. O dear one, if you like, or if
your mind is detached (from the worldly existence) then come
with me for the bath in Vaisakha. This life, so also this extre¬
mely charming youth are transitory. They are the cause of the
stay in hell, and it would be difficult for us to avoid it. You
pleased me and caused me to fall into the ocean of sins, which
is true even of the great who live with the wicked. What is the
use of talking much in this matter? Delay for (even) a moment
is not proper. I shall emancipate you also, if you have special
attachment to Visuu.

Citra said:

99-100. O lord, due to luck I am having your company as
a result of (my) religious merit. My mind is certainly detached.
It has a dislike for the worldly existence. Indeed I have learnt
in (i.e. from) the sacred texts about the company of the^ good.
My salutation to him who is inconceivable and uncontrolfed.

V.92.101-123

2069

Jatukar^a said:

101-109. Speaking like this and urged by the sage that
Citra, after having taken a little wealth that was there with her,
then went with him. Then that brahmapa also reached the body
(i.e. the stream) of Sivadeha in the month of Vaisakha, bathed
(there), and the kind one gave her the joy of bathing on that
day. Then the kind-hearted brahmatia made that Citra, talking
beautifully, bathe according to the proper rite. When the
br&hma^as were separately reading the Pura^as, she gladly
heard there the greatness of the bath in Vaisakha, by merely
hearing which the darkness of sins gets exhausted, as at the sunrise
the stream (i.e. the heap) of darkness perishes. She, due to the
bath in that holy water causing cessation of birth, of Sivatanu
(i.e. Sivadeha), had her mind pure and she became spotless like
the sun's lustre. There in the Reva various people longing for
the end of (the visits to) the worlds and engrossed in the service
to Vi§t>u plunged in Vaisakha. The men who clean their impure
bodies in (the water of) Narmada, giving happiness here (only),
especially in the month of Vaisakha, become those who enjoy
the sports of the kings of mortals. (Merely) by (one’s) remem¬
bering Reva she destroys the sin (committed) from birth. When
seen, she (destroys the sin) of ten existences. If somehow (some¬
one) bathes in her, she (destroys) the sins of a hundred
births. When she is resorted to, she gives (residence in) Rudra’s
heaven.

110-123. During the entire month of Vaisakha that Citra
bathed in the water of Narmada, and every day, according to her
capacity, gave something to brahmaijas. Due to the company
of the brahmana she devoutly listened to the prayer to Vi^nu,
when the brahmapas there recited it. Having bathed there in
the water of Reva for the entire month of Vais^ha, and having
received, according to the proper rite, (a blessing) about absence
of defect from the brahmanas, she lived there for a month. That
brahmana named Sudeva also made a new hut there, lived
in the hut due to compassion for Citra and favouring her
incessantly bathed in the water of Reva. Then after some time
the br^mana died. After him, O king, Citra also died. Due to
the religious merit of (i.e. collected during) the month of

2070

Padma Pwdx^a

Vaisakha she, without seeing (i.e. experiencing) the torments
inflicted by Yama, became your daughter at that time only. It
is the result of the acts of (i.e. done during) that (month), that
she obtained (birth) in a king’s family which is devoted to
Visuu, which is pure, and which cannot be obtained by sinners,
O hero; and O best among men, her excellent name was (fixed
as) Divyadevi. She is enjoying the fruit of the food, enjoyments,
pleasures and happiness that she formerly gave to the brah-
mapa, though she was associated with him as a prostitute and
of that little that she gave after having bathed in the month of
VaiSakha. She is drinking cold water and incessantly eating
sweet food; and, enjoying divine enjoyments, lives in the house
of the lord (i.e. you); and, being tormented by pain, grief etc.
enjoys whatever is given by destiny. A little of the fruit of her act,
viz. that she was engaged in breaking the houses (i.e. families of
men and women), has (now) come up. O hero, that beautiful
woman, though a great sinner, was bom as your daughter with¬
out going through the torments inflicted by Yama due to the
efficacy of the bath in the month of VaiSakha. O hero, I have
thus told you the behaviour of your daughter which was due to
bad acts during her entire (former) existence.

CHAPTER NINETYTHREE
Divyadevi Is Married to Vlrasena

Narada said:

1. Having heard these wonderful words of Jitukar^a, the
king having respectfully saluted the learned sage, said:

Divoddsa said:

2a. O sage, how would she now be free from this affliction?
Jdtukart^a said:

2b-4. I shall tell you about a very meritorious (act) by
(doing) which she would be happy. Though generally it is not

V.93.5.15

2071

to be disclosed, I shall tell it to you. Though the act is small, it
is wonderful (and) so would destroy (the fruit of) hundreds of
bad acts. As due to the power of meditation upon Victim great
and full sin perishes, in the same way a formidable (sin) perishes
due to the (daily) morning bath and gifts (given) in the month
of Vaisakha.

5-6. As elephants flee due to the fear of a lion, similarly all
heaps (of sins) perish due to morning bath at a holy place when
the Sun has entered Aries and due to the eulogy ofVis^u.
Certainly sins run away due to a (daily) bath at dawn in
Vaisakha, as serpents run away due to Garuda’s lustre.

7-1 la. Therefore, Divyadevi, after having listened to great¬
ness of Vaisakha, and having listened to the sin-removing
eulogy of Vi§uu, should again be given (in marriage). She will
enjoy the happiness of the company of her husband. O king,
that Sudeva also is born as the mighty king of the Paijdya
country due to the religious merit (obtained by him) by means
of bathing in Reva in the month of Vaisakha. Give him only
your daughter purified like that by the (Vaisakha) bath, and
again by (her) listening to Vi§^u*s eulogy (in the month of
Vaisakha). No doubt should be entertained about this. O king,
see the wonder. The fruit of a pious act is said to be the same in
this world and in the next one.

Narada said:

1 lb-15. Just on hearing this the king was delighted, and
made his daughter perform the entire rite as told by Jatukanja.
He married Divyadevi to that Virasena only, the chief of the
Papaya country and her only friend in her former birth. With
Virasena, her friend due to her deeds in her previous existence,
she who well practised vows, enjoyed many objects of senses. O
Ambari§a, I have in brief told you a little about the greatness of
Vaisakha. What else would you like to hear?

2072

Padma PurSna

CHAPTER NINETYFOUR
The Means of Destroying Sins

Ambarl^a said:

1-5. O lord, 1 desire to hear that hymn which destroys sins
(and) by merely hearing which the heap of sins melts away. I
am lucky; I am favoured, that I was made to hear the auspicious
rite by merely hearing which the (fruit of) bad deeds that is
earned is lost; then what is wonderful there if (greater merit is
earned) by auspicious ablutions in the month of VaiSakha sacred
to god Visnu? By ablutions which are laid down as compulsory
the heap of sins perishes. Even by the recital of his name, there
would be (i.e. one would reach) his heaven. O sage, I think that
which is called Vi$ou*s name is alone meritorious, great, pure,
charming, to be attained in the world by good deeds only, and
is present in the month of Vaisakha. Oh! they are blessed who
remember the name of Vi^^u in the month of Vaisakha. O (sage),
tell me again his account which is pure and which is the friend
of all.

Suta said:

6. Hearing the words of the best king to whom Vi$9u was
dear, the sage was pleased, and though he was eager for having
the bath in Vaisakha, he said so because of his interest in the
account of Vi$Qu.

Ndrada said:

7-8. O king, it is true that this rite of sweet talk about the
account of Visnu between ourselves is pure; and it is superior to
the holy bath in the month of Vaisakha, as (the talk is) with you
whose deity is Vi^^u. On the earth I look upon him as the
devotee of Vi$ 9 u, whose life is for Dharma, whose Dharma is
for Vi$ou, and whose days and nights are (spent in doing) virtu¬
ous deeds.

9-10. O king, I shall tell you a little about the fruit due to
the bath in VaiSdkha. Even my father would not be able to tell in
detail the entire (account of the importance of Vaisakha), by

V.94.11-30a

2073

merely bathing in which the dead got emancipation. Sinners
bathed in the superior water of Narmada in the month of
Vaisakha.

1 l-17a. Formerly a brahmana who was known as Munisarman,
who was religious-minded, who was truthful, who was pure,
who possessed tranquillity and restraint, so also forgiveness and
contentment, who was engaged in rites in honour of the dead
ancestors, who followed the injunctions of the sacred texts and
the codes of laws, who was engaged in (speaking) sweet words,
who was diligent in worshipping Vi§ou, who was intent on the
company of the devotees of Vi§nu, who knew (what happens in)
the three times, who was engrossed in his own duty, who was
wise, tender-hearted, to whom his wife was dear, who was kind,
very intelligent, who knew the essential nature of things, who
was learned and dear to brahmanas, while wandering for pilgri¬
mage to the holy places went to Reva for bathing in the month of
Vaisakha and saw before him five men who were very much
afflicted, who did not touch one another, whose bodies were
dark, who were seated after having resorted to the shade of a
bunyan tree, who, with their hearts dejected, were looking in ail
directions.

17b-20. Seeing them the best brahmapa, being amazed,
thought: *Who are these men here in the forest, who are fright¬
ened, and whose movements are timid? They appear to be
thieves, with their forms changed, and sharing one another’s
company. These, having dark, lustrous bodies are talking to one
another*. While the best and wise brahmailtn was thinking like
this, all (the men) came there, and remaining away (i.e. at a dis¬
tance) from him, and respectfully joining the palms of their
hands and saluting him, spoke clearly thus:

The five men said:

21-30a. We are looking upon you as the best, bright man,
venerable due to your behaviour, chief among the kind, O brSh*
ma^a. Listen to our words. You are our friend. The good are the
prop of the helpless who have become sinful due to fate. The good
remove the suffering of the oppressed merely by their sight. I am
a ksatriya, named Viravahana, and a resident of the Pdncdla
country. Throu^ folly I killed a brjUimapa with an arrow hit-

2074

Padma Pur Safa

ting an invisible mark, the sound of which was only heard. I was
bereft of the lock of hair on the crown of my head and of the
sacred thread, and was without a mark. 1 roamed on the earth
saying, am the killer of a brahmapa. Give alms to me who
am a killer of a brahmatiia and who am very sinful.*’ Thus
wandering at all holy places, I have come here. O best sage, my
(sin due to the) killing of a brahmaQa does not go away even
today. O lord, doing like this I who am being burnt by sin, and
whose heart is full of grief, have passed a year. O brahmaQa,
this other one that is seen here, is a brahmajoa (named) Candra-
barman. O brahmapa, with his mind full of folly he killed his
preceptor. He is said to be the killer of his preceptor due to his
mind being full of folly. He lived in the country of Magadha. He
was abandoned by his kinsmen. Since then wandering due to
(ill) luck, he has come here, O sage. He is without a lock of hair
on the crown of his head and without a sacred thread. He is
(also) bereft of the marks of a brahma^a.

30b-32. 1 asked him his account; and the br^mana told me
the truth that by him, staying in his preceptor’s house, with his
mind full of anger and being greatly deluded, was killed his pre¬
ceptor. Burnt by that sin he lives oppressed by grief. O brah-
maoa, this third one again is the composed Veda^arman.

33-35a. Due to folly, and as a result of his attachment to a
prostitute this brahmapa became a drunkard. 1 asked him (his
account), and he too told me everything that had taken place;
(he) oppressed by mental torment told me all his acts. All people,
his wife and relatives, drove him away. Smeared with that sin
and wandering, he has come here.

35b-37a. The fourth one is a vai§ya, Vidhura by name, who
violated the bed (i.e. the wife) of his teacher. Through ignorance
he enjoyed his mother who had become a prostitute and who
lived in Videha for three months. Then, having come to know
the truth, he, being afflicted, moved from there and has come to
this land, O sage.

37b-43a. This fifth one is a great sinner, keeping the com¬
pany of sinners. Every day through greed for money he commit¬
ted a sin like theft. This vaisya filled with many sins, was aban¬
doned by his (own) people. With his mind dejected, he, named
Nanda, has come to one place. O best brahmaoa, none of us

V.94.43b-57

2075

touches one another by means of (having) food (together) or having
the same covering, except talking to one another, O glorious best
brahma^a. We do not sit on the same seat; do not sleep on the
same bed. Thus overpowered by grief, we went to various holy
places; (but) O best sage, our formidable sin does not leave us.
Seeing you, the bright one, our pleased minds say: ‘Due to the
auspicious sight of a good man like you, our sins have come to
an end.’

43b-45a. O lord, tell us a remedy, by which our sins will
perish. O brahmatia, O lord, we know you to be kind and to be
one who knows the meaning of the Vedas, You are certainly the
emancipator of those that are oppressed and are seeking (refuge),
that are repenting, and that have got (i.e. committed) sins
through folly.

Ndrada said:

45b-46a. Hearing these words of them, the sage Muni^arman,
the ocean of compassion, said these words after thinking:

Munisarman said:

46b-48. You have committed sins through ignorance. You
are telling the truth. You are repenting. Therefore, now you
deserve to be favoured by me. Listen to my true words. With my
hands raised I am speaking. (Listen to) what I formerly heard
from Ahgiras in a conclave of sages. It is found in the Vedas,
and is also heard from the mouth of the teacher.

49-57. Firstly you did not propitiate Vi§nu. You have truly
told it. There is no other satisfaction than eating. There is no
other teacher than (one’s) father. There is no other worthy
recipient than brahmanas. There is no god higher than Vi$nu.
There is no holy place like Gahga. There is no gift like that of
a cow. There is no prayer like the Gayatri. There is no vow like
that of the twelfth day. There is no friend like the wife. There is
no virtue like compassion. There is no happiness like freedom.
There is no excellent stage of a man like that of a householder.
There is no better conduct than truthfulness. There is no greater
pleasure than contentment. There is no better month than
Vaisakha which destroys sins when resorted to according to
<proper) rites and through devotion, and which is dear to Vi$nu.

2076

Padma PurOna

It is especially very difficult to be secured at holy places like
Gahga (i.e. visiting holy places like Gahg& is very difficult in
Vais&kha). All expiations like (sacrifices) lasting for twelve
years (are easier). Sins roar till the month of Vai$&kha has not
arrived. He, of a pure heart, solely devoted to Vi§nu, who bathes
in the water (of Gahga) that has sprung from Vijnu’s feet during
the entire month ofVai^hkha, alone destroys all his sins. The
sinners have met him for the atonement of their sins. What
should people say about him?

58-60. That man who now bathes in the water of Narmada,
which gives happiness and removes sins, in this month called
M&dhava, when (the Sun) is in Aries, is freed from all sins. In
the month of Vaisakha big rivers are difficult to be found every¬
where. Yet more difficult (to get) is Gahga, so also Reva, so also
Yamuna. He who, having gone respectfully at least to one of
these three, bathes there in the month of Vaisakha, becomes
sinless and would go to Vi$nu.

61. Therefore, you who have committed sins, should, along
with me, go to Reva, and bathe there in the water of Reva, the
only essence of religious merit, resorted to by hosts of sages, in
the month of VaiSilkha, to remove your entire fear of sins.

62. Thus addressed, all the sinners, being delighted, went
with the sage to Reva, praising her (power of) working
wonders.

63-66. MuniSannan who was going from there, and who
was followed like that by (those) men, saw on his way eight
frightened (but) fearful goblins who were making various sounds,,
who were moving here and there, whose hair was raised and red,
whose teeth were black and who were thin-waisted. Seeing them
running towards him in the forest filled with thorns and without
trees and water, he, with his mind disturbed by fear, said: **Salu¬
tation to Narayana. (O Narayana) protect (me), protect (me).**

67-69. Hearing the words, “Salutation to Narayana*’ which
are the great abode of piety, they who had obtained the condi¬
tion of goblins, mentally went back to their previous existence.
Seeing them of a modest mind, Muni^nnan speaking sweetly,
said: “Who are you, O deformed men? Who has done which
deed due which this deformation has been obtained (i.e. has

V.94,70-88a

2077

taken place)? How is it that all of you are afflicted like this and
are fearful?”

The ghosts said :

70-77a. Wc are always oppressed by hunger and thirst; we
are overcome with a heap of griefs. O wise one, we are cruel of
heart, wc have lost our power of understanding and are con¬
founded. We who are fools and kill human beings, do not know
the directions anywhere. We have told (one) grief. This is again
the absence of happiness. On hearing your loud (but) delicate
utterance *Narayat;ia\ it appears as if the morning has dawned
due to the sight of sunrise. Having seen you, O brahmapa, we have
attained purity of nature. Obrahmaija, on seeing you and having
heard Vi§pu*s name, we have reached another existence, we have
become kind. Generally the sight of a devotee of Vi§nu removes
disgrace, purifies the minds of men, and gives them courage. 1 am
Paryu$ita by name. This sacred one is Sucaka. The next is
iSighraga; then is Rodhaka. This fifth one is Lekhaka. This sixth
one is Vagdu$ta; this seventh is Vidaivata. This eighth one,
giving trouble, is Nityayacaka.

Munisarman said:

77b-78a. How do you who are goblins, have names which
are due to deeds (performed by individuals)? What is that reason
for which you have names?

The ghosts said:

78b. 1 always ate sweet (articles of food) and gave stale
(food) to a brahma^a, (and that too) without ghee, though there
was ghee (in my house).

79-88a. This impure and overanxious one by nature looked
for and reported real or unreal weak points and failings of others.
Therefore, he is called Sucaka. O best brahmaoa, this one, when
requested by a hungry brahmaoa, would quickly disappear. For
this reason, O best brahmaoa, be is (called) ^ighraga. This sinful
and bad-hearted one, sitting upon the top of the house, has
always eaten all alone. Therefore, he is known as Rodhaka. This
one has always resorted to silence and scratches the earth with
(the toes of) his foot. He is the greatest sinner among us. He is

2078

Padma PurS^

(called) Lekhaka, accompanied by (other) people. This one
hates the virtues of the virtuous; (has) appreciation of virtues
in one who does not have them; he attributes knowledge to one
who does not have it. Therefore, he is called Vagdu$ta. This
sinful one due to heresy does never care for manes, deities and
men and for good deeds. Therefore, he is (called) Vidaivata.
This one is always a suppliant; always shows real or unreal
poverty; tortures beings; and is greedy. Therefore, he is (called)
Yacanaka. These goblins—i.e. we—having formerly experienced
torments inflicted in hells, have again become well-settled on
seeing (you.) I have told you all this account about ourselves. If
you believe, then ask a question. 1 shall tell you (something)
else.

The brdhma^a said:

88b. All the beings that are there on the earth, are all
dependent upon the food (they eat). I desire to hear about your
actual food.

The ghosts said:

89-97. Listen to the food of (i.e. taken by) us, which is con¬
demned by all beings, and on hearing about which you will
always repeatedly censure us. (We subsist on) phlegm, urine,
excrement, and the dirt from the bodies of women. We enjoy
at those houses where purity is abandoned, and enjoy there
things like burnt utensils etc. thrown out by women, and which
are censurable due to dirt. The goblins enjoy in those houses
where they do not worship Vi§tiu, which are controlled by women,
which are without kindness and forgiveness. Goblins enjoy at
that house where indecent language is used, where the women
are impure, and where struggle is constantly going on. We enjoy
there where the daughters (and sisters) are not honoured, so also
excellent women (are not honoured), and where contact with
bad people is frequent. The goblins enjoy there where no service
is (offered) to Vi$pu; where no story about Vispu is (told);
where there is no love for Vi$pu. Those also in whose house
goblins, being delighted enjoy, become goblins, and due to that
sin become the destroyers of their own family. (Thus) O brah-
mapa, I who am talking, get my food.

V.94.98-118

2079

98-99a. Nothing more sinful than this can be told. Being
dejected due to the condition of a ghost (i.e. due to my being
turned into a ghost), I am asking you of a firm vow so that I
should not continue to be a ghost, and I would be free from
this existence as a ghost.

The brdhma^a said:

99b-105a. By means of auspicious vows like Bkadasi etc.,
by means of narrations of (the tales about) Vi§ 5 iu, by means of
worshipping deities and guests, so also by means of worshipping
the teacher (or the elders) etc., by means of practices followed
by good people, (by observing vows on auspicious) days as told
in the sacred texts and codes of laws, so also by means of per¬
forming Sraddha rites and giving gifts; as performed according
to the wise by practices like these there would be no ghosts in
the family. He who being polite to his kinsmen, repeat¬
edly salutes a cow, a brahma^a, a holy place, the top of the
Amara mountain, a river, a big river, and the aSvattha tree, does
not become a ghost in the world. That man also who, being con¬
trolled, worships (these) in this order at the holy places on (the
bank of) Ganga etc., has inexhaustible religious merit. Even a
powerful person like me would not be able to describe it even
in thousands of years. He would be free from his existence as a
goblin merely on seeing (these).

105b-109. The month of Kartika is great and is dear to
Vi$uu. The best month for austerities is Phalguna, dear to
Vispu. The month of Vai$4kha is Visuu’s month, and has Vi^nu
as its deity. The deities knew it to be the best of all months, in
which all rites are accomplished. The esteemed knowledge of
Brahman comes (then). (Thus Brahmavidya) is Lak^mi, the
cause of everything, since she stays there in this month. There¬
fore, this month is known as M^hava. As it is certain that
among gods there is no god like Vispu, similarly among all
months there is no month like (Vai^^ha) dear to Vi$uu.

110-118. Even by devoutly listening to the greatness of that
month of Madhava (i.e. Vaifiakha) one becomes free from the
existence as a goblin; then what (would happen) by performing
rites (in this month) I A man who is solely devoted (toVi$Qu)is
freed from all sins merely by means of conversing with the good

2080

Padma PurS^

resorting to a holy place, reciting (the name) N&rayaqa, or even
by means of hearing that name. O goblins, I shall try for your
freedom (from this existence as goblins), since religious merit
due to doing good turns to others could not be had even by
means of sacrifices. O goblins, I go to bathe in the water of
Reva in the month of Vai^akha when the Sun is in Aries. I am
followed by these five men. Those five only had become the
heaps of sins through folly. They will come for bath by my words,
who am kind. Till then, by my order, stay there in this forest,
(and be) free from grief. Going (there) and after bathing in the
water of Narmada, having fashioned men of darbha, I, bound
by kindness, shall merge the helpless ones according to proper
rites into the water of Narmada in the month of Vai^kha. Thus,
there is no doubt that merely by bathing the lads made of darbha,
you will be free from your existence as goblins in three days only.

Narada said:

119-122. Having spoken like this, and being honoured by
them who were firmly resolved, Muni^arman followed by these
five (men) went (to Narmada). Having gone there in the morning
and having bathed there, he gave bath according to proper
rites to the goblins fashioned from darbhas and by pronounc¬
ing the name (of each one of them)- The goblins, remembered
and bathed at the holy place by the sage pronouncing their
names, became pious thereby, and being instantly free, went to
heaven. When those five sinners of pale bodies, plunged by his
word (i.e. on being told by him) in the water of Reva in the
glorious month of VaiSakha, they instantly became (men) of the
lustre of gold only.

123-129. In the presence of all people Muni^arman made
them hear (i.e. recited to them) the hymn destroying sins (and)
they became men of great brilliance. But the men there did not
touch them, though they were free from dust merely on bathing,
due to the fear of the contact of sinners. Due to consideration
for MuniSarman, and due to his religious authority, there was
heard all of a sudden a divine voice: **These (men) are free from
.sins. What wonder is there that freedom from a heap of sins
takes place in the case of those who, having Mukundy (only) as
their heart and soul, have bathed in the month of Vai^kha, and

V.94.130.150

2081

have been here respectfully hearing the hymn removing sins?
For all sinners this is a great hymn removing sins. For all
sinners this is a great expiation, viz. to plunge in the morning
into (the water at) a sacred place with devotion in the month of
VaiUkha, since, even those sinful goblins who were bathed (i.e.
whose darbha-representations were bathed) by merely pronoun¬
cing their names, were remembered and made free by that pious
Munisarman.**

130-133. Having heard these very wonderful words being
{produced) in the sky, the men there instantly praised those five
holy men, the month of Vaisakhaand the sage (Muni^arman) and
(river) Reva. Then the king heard the hymn of praise which des¬
troyed sins, devoutly hearing which a man is free from heaps ot
sins, and by merely hearing which sinners attained purity. Many
others also became free from the sin caused by ignorance. When
the mind of men is occupied with (copulating with) another
man*s wife, (snatching) another*s wealth, and harming a being
etc., then the expiation is eulogy (of Vi§ou).

134-150, (One should say:) “I am always saluting Vi§nu,
Vi§ 5 U, Vi§ou and Vi$^u (only). I salute Vi§nu who is in my
mind, who is the controller, who is unmanifest, who is endless,
who is undefeated, who is fit to be praised of all, who is without
beginning or death, and who is powerful. Since Vi$ou is in my
heart, since Vi§nu is in my mind, since Vi§nu is the cause of (my)
ogo, since it is V1$qu, the author of the immovable and movable,
who remains in me, therefore a sin perishes when he alone is
reflected upon. Since, when reflected upon, or seen devoutly in a
dream, he removes the sin, 1 salute that Upendra, that Visou,
to whom a salutation is dear. In this propless world, 1 salute this
oternal Vi$hu, Madhusudana, Acyuta, who supports my hand.
My salutation to you, O lord of all, O controller, O powerful
one, O supreme being, O Vi$Qu, O Hr$ikeSa, Hf^ike^a, Ht$ikeia,
O Nrsimha, O Govinda, O Bhutabhavana (i.e. cause of the
beings), O KeSava. Bring to an end bad words, bad deeds and
sins. Salutation to you. O KeSava, appease that very severe sin
which ought not to have been done, which bad (deed) I, being
under the sway of my heart, thought of. O BrahmaQya, O god
Govinda, O you who are solely devoted to the highest truth, Q
Jagannatha (i.e. the lord of the world), O Creator of the world.

2082

Padma PurStia

O Acyuta, put an end to my sin. O Hf^ike^a, O Pun^arikak$a, O
Madhava, let all my sins—committed in the afternoon, in the
evening, in the mid-day or at night, through body, mind or
words knowingly or unknowingly, perish by means of the utter¬
ance of the three names. O Hf^ikeSa, O Pun^arikaksa, may my
sin committed through body, mind and words come to an end,
O Madhava. Let that sin which I committed while eating, drink¬
ing, standing, sleeping, keeping awake or seated, for getting
money through body, mind or words, whether it is small or big,
and which leads to a bad birth or to hell, be appeased by means
of the narration of (the virtues of) Vasudeva. When that Vi^iju
who is the highest Brahman, who is the highest abode and is
pure, is praised, let the sin that there is, perish. That is Vi§nu’s
position, having reached which the wise, free from (the sensa¬
tions of) odour, touch etc. never return (to this world). Let him
put an end to all that*’.

151-159. That man who would recite or listen to the eulogy
putting an end to sins, is freed from sins due to body, mind and
speech. Freed from (the influence of) evil planets, he goes to
the highest position of Vi§nu. Therefore, when a sin is commit¬
ted, the eulogy crushing all sins should be muttered. Best men
should recite (the eulogy)—the expiation for the streams (i.e.
heaps) of sins. By means of expiations, excellent hymns of praise
and vows the sin perishes. Then the deeds should be performed
for excellent success, enjoyment and salutation. O lord of
men, the sin committed during former existences, so also
the sin committed in this world, melts away (i.e. disappears)
instantly on hearing this eulogy. This is an axe for the trees in
the form of sins. This is a wild fire for the fuel in the form of
sins. O king, this eulogy is the sun for (i.e. dispelling) the dark¬
ness in the form of the heap of sins. 1 have disclosed this hymn—
this secret—-which I respectfully received from my father (i.e.
Brahma) to you and also due to compassion for the world. Even
Vi$nu himself is not able to describe the greatness of the religi¬
ous merit of him who, O king, hears this auspicious account.
Well-being to you, O great king, I am quickly going to Gafiga
to bathe (in her water, as) this great month of Vai^akha has
arrived.

V.95.1-11

2083

CHAPTER NINETYFIVE
More Rites and Rituals to be Observed in Vaiidkha
Suta said:

1. Then the king joyfully asked the sage, after saluting him
who was ready to go for his bath, the rite in brief, proper for
bathing, giving (gifts) and other performances.

Ambarlfa said:

2-3. O sage, in this month of Vais^kha which rite (should
be performed)? Which is superior penance? Which gift (should
be given)? How should a bath (be taken)? How should Vi§uu
be worshipped? O brahmaua sage, please tell it (to me). You
know everything, and you are dear to Vi§uu. Tell (me) in
particular about the procedure of worship at a holy place.

Ndrada said:

4-7. O best one, when the Sun enters Aries in the month of
Vaisakha, a man, remembering Vi$ 9 u, should bathe in a great
river, at the bank of a river, in a big river, in a lake, in a spring,
in a natural pond, or a reservoir that he would come across by
chance. Having observed a fast, on the eleventh day of the
bright half of Caitra or on the fifteenth day when the Sun enters
Aries, he, with the consent of a brahmaua, and after having
taken a good bath and having worshipped Vi$ 9 u, should take
up the vow of the (daily) bath in Vaisakha.

8-11. **During the entire month of Vaisakha, when the Sun
has entered Aries, I shall bathe in the morning with (certain)
restraints. May the killer of (the demon) Madhu (i.e. Vi$j^u) be
pleased. May my bath on every day during the month of
Vaisakha be free from difficulty by the favour of (Vi^uu,) the
killer of (the demon) Madhu and the favour of the brahmatias.
O Murari, O Madhusudana, give me the fruit (as told in the
sacred works), O lord, due to my bath (every) morning in the
month of Vaisakha, when the Sun has entered Aries. O Madhu*
sudana, since this month of Vaisakha is dear to you, be a giver
of fruit, and a killer of (my) sins due to my (daily) morning bath
during that (month).”

2084

Padma PwrSfjA

12-13. Having uttered these words at that holy place, having
washed his feet, and being controlled in speech, he, remember¬
ing god Narayaija, should bathe according to the proper rules.
A man should prepare a holy place by reciting this basic hymn;
‘Salutation to Narayatia’. This is said to be the basic hymn.

14-19a. Taking darbha in his hand, having sipped water
according to the rules, and having bowed, a man should fashion
a quadrangular having the measure of four cubits on all sides,
and should invoke Ganga by means of this basic hymn: “You
have sprung up from Vi§J?u’s feet. You belong to Vi§tiu. You
have Vi§tju as your deity. Therefore, protect us from the sin
{committed by us) from birth to death. Vayu has stated the
number of holy places to be three crores and a half. O Jahnavi,
your holy places exist in heaven, on the earth and in the inter¬
mediate region between heaven and earth. Your name is
Nandini; among gods it is Nalini. You (are) also (called)
Dak§a, Prthvi, Vihaga, Visvagatha, ^ivapriya, Vidyadhari,
Mahadevi, so also Lokaprasadini, and K§emahkari, Jahnavi,
^anta, Santipradayini.”

19b-23. He should pronounce these names at the time of
bathing. Ganga moving in the three worlds, is present there.
Having with the cavities of the hands (i.e. palms) joined and put
on his head, and having put (i.e. sprinkled) water on his head
four, five or seven times, then one should like that bathe with
clay, after having invoked it according to the rules (as): “O you
earth, O you day, O you who are trampled over by horses, O
you who are trodden over by chariots, O you who are trampled
over by Vi§niU, remove my sin—the misdeed I have done. You
have been upheld by Vi^^u, (in) the Boar (incarnation), having
a hundred arms. Salutation to you of a good vow, and the
aratii (the cause) of the rise of all people.”

24-27a. After thus having bathed, and having sipped water
according to the rules, he should stand up and wear pure, white
garments. Then for the satisfaction of the three worlds he should
offer libations. He should first gratify Brahma, Vi$hu, Rudra,
Prajapati, gods, yak^s, [so also serpents, gandharvas, celestial
nymphs and demons, cruel snakes, eagles, trees, creatures and
birds, vidyadharas, clouds, so also those moving in the sky.

27b-29a. (He should say:) “For the satisfaction of (these

V.95.29b-51

2085

and) the beings also who have no support and who are engaged
in sinful deeds, this water is offered by me.” A man should wear
the sacred thread on the left shoulder and under the right arm-
pit, and wear it round the neck while making offerings to gods.
With devotion he should gratify offerings to gods. With devo¬
tion he should gratify men, sons of sages and sages.

29b-51. (He should say:) **Sanaka, Sanandana, so also
Sanatana as the third, and Kapila, Asuri, Vo^hu, and Pahca-
Sikha also. Let all of them always be satisfied with the water
offered by me.” With sacred rice-grains and water he should
gratify all divine and brahmapa sages like Marici, Atri, Ahgiras,
Pulastya, Pulaha, Kratu, Vasi§tha, Bhfgu, and Narada. Then
he should make the sacred thread hang down towards the left
part of the body over the right shoulder and then wear it on the
left shoulder and under the right armpit, after going (down) to
the ground (i.e. after touching the ground) with his knees. With
sesamum seeds, water and sandal, he should devoutly gratify
the manes like: Agni§vatta^, Saumya, Havi§manta^, so also
Usmapa®, Kavyanala, Barhi$adS and Ajyapa® also, (He should
say:) “Salutation to Yama, Dharmaraja, Mjtyu, and Antaka,
Vaivasvata, Kala, Sarvabhutak§ay.a (i.e. who destroys all
beings), to Udumbara, Dadhna, Nila and Parame§thin; saluta¬
tion to Vrkodara, Citra, Citragupta.” Then, with darbhas in his
hand, he should gratify the manes. Having, with proper rite,
gratified his manes (mentioning them) with their names and
family, so also his grandsires on the mother's side, he should
recite this prayer: “May all kinsmen (in this existence) and the
kinsmen in former existences, desiring (libations of) water from
me, be fully gratified.” Having sipped water according to the
rules, he should, in front (of him) properly draw a lotus with
sacred rice-grains, flowers, water and red sandal. By mentioning

1. Agai$vatta—A class of manes who, on earth, neglected the sacriiicial
fire.

2. Havismanta—Name of a class of manes regarded as progenitors of
ksatriyas and descended from AAgiras.

3. Usmapa—Literally, imbibing the stream of hot food; a class of
manes.

4. Barhifad—Deceased ancestors.

5. Ajyapa—^A class of manes who are the sons of Pulastya or of
Kardama, and the ancestors of the vaiSya-order.

2086

Padma Pwrai^

the names of the Sun, he should carefully make respectful offer¬
ings (to the Sun): **Salutation to you of the form of Vi§tiu, of the
form of Brahma, to you, O Sun, having a thousand rays, and
who are all-lustre; salutation to you, having the body of Rudra;
salutation to you, to whom devotees are dear. O Padmanabha,
salutation to you, adorned with ear-rings and armlets; salutation
to you who are the lord of all the worlds, who awaken the
sleeping ones. You always observe all good and bad deeds. O
Satyadeva, salutation to you. Favour me, O Bhaskara. O Diva-
kara, I salute you. O Prabhakara, my salutation to you.”
Having in this way saluted the Sun, and having gone round (the
lotus drawn in front of him) keeping it to his right seven
times, he should touch a cow, a brahma^a, and gold, and then
go home. Having worshipped the (venerable ones) in the hermi¬
tage, he should then worship the image. Being restrained and
self-possessed, a householder should first devoutly only worship
Vi$ 9 u and again at both places, with devotion, and according to
the rules. He who would especially worship Vispu during the
month of Vai^akha, has worshipped him all the year round. He
should perform the group of the vows in honour of Vi§pu, for
pleasing him, when the month of Vai^akha has arrived and
when (the Sun) the witness to (all) deeds has entered Aries. He
should give many gifts like sesamum seeds, ghee etc., which
destroy sins produced (i.e. committed) during crores of exis¬
tences. A rich person should give, for the fulfilment of his
desire, gifts like water, food, the (representations of a) cow
made of sugar, sesamum etc. With his senses controlled one
who bathes daily during the entire month of Vaisakha, who
mutters (prayers), who eats food fit to be eaten on days of fast,
is freed from all sins.

52-60a. He who, being careful, eats once only (in a day), or
eats at night, or eats without asking for the food during the
month of Vaisakha, gets all his desired objects. The rule is that
one should have daily two baths outside (his house), at a river
etc., according to proper rules, should eat food fit to be eaten
on days of fast, should observe celibacy, and sleep on (bare)
ground. (Observance of) a vow, (giving) gifts, muttering
(hymns), sacrifice, and worship of Vi$ou burns terrible sin com¬
mitted during thousands of existences. As Madhava (i.e. Vi$nu)

V.95.60b-81a

2087

when reflected upon, destroys sin, similarly (daily) bath in
Madhava (i.e. Vaisakha) done according to rules (destroys sins).
A man should bathe every day at a holy place, should gratify his
dead ancestors with sesamum seeds, should give gifts of jars of
fragrant water etc., and should worship Vi$ou during the month
of Vaisakha. This gives satisfaction to Vi§nu. He should give
water with sesamum seeds, gold, food, sugar, garments, orna¬
ments; he should devoutly worship thrice a day lord Vi§pu who
is actually accompanied by pure Lak^mi. He who gratifies
brahmaqas with many golden pots containing sesamum seeds,
or with jars full of water according to his capacity, removes (the
sins of) the murder of a brahmana.

60b-81a. A man, being concentrated, should bathe in a river
in the morning in the month of Vaisakha, and worship Vi^pu with
devotion with seasonal flowers and fruits. Free from heretic talk,
he should honour a brahmapa according to his capacity. He
should gratify him by giving gifts of garments, cows, jewels etc.
and heaps of wealth, or should give him other valuable things in
small quantity according to his capacity. Then, the man who
has no possessions left, should worship Vispu by offering him
flowers in the month of Vai§ycha. He, being free from all sins,
would emancipate a hundred of his dead ancestors. He would
not experience grief for a hundred thousand existences. He has
no fear from a disease; he is not bound by poverty. He would
become a devotee of Vispu, and is blessed in existence after
existence. O hero, he would live in heaven for one hundred and
eight thousand yugas and would again be (born) as a king.
Enjoying various pleasures of a king happily, he, due to Vi$pu*s
grace, then merges into Visnu. O king, listen; I shall tell you in
brief about the worship of Vi§pu. (It is of three kinds:) as laid
down in the Vedas, as laid down in the Tantric works and that
which is of mixed types (all of which) destroy sins. There is no
end to him whose fullest extent is limitless; O king, there is no
end to the rite of worship. Now it will be in due order explained
properly. The worship of V4pu is of three kinds: As laid down
in the Vedic texts, as laid down in the Tantras (i.e. religious
treatises teaching magical and mystical formularies for the
worship of a deity), and mixed. The Vaidika or the mixed one
is laid down for h^hmapas and others. The T^trika is enjoined

2088

Padma Purdn^a

for even a §udra who is Vi§iju’s devotee. A man having attained
brahmanahood as laid down in his own Veda (i.e. the Veda
looked upon as most authoritative by him), should, being com¬
posed and practising celibacy, worship Vi§nu according to the
proper rite. By his teacher's consent, he should worship him
on an altar or in (i.e. by offering oblations to) fire or the Sun,
water, or his own heart or a brahmana, with devotion and
wealth. Having brushed his teeth, he should first take bath for
the purification of his body. At both times the bath should be
taken to the accompaniment of hymns and with clay. The rites
like the morning and evening prayers are prescribed in the Vedic
texts and the Tantras. At the end of the worship he should
properly fix the solemn vow to perform the observance, which
purifies the rite. The image (of the deity) is said to be of eight
kinds; (made) of a stone, of wood, of iron, smeared (with clay,
i.e. of clay), drawn, of sand, metal and of jewels. It is of two
kinds and said to be the abode of life (i.e. alive): movable and
immovable. The invocation and allowing (the deity invoked) to
go arc not (necessary) in the case of the immovable (image) at
the time of the worship of Vi§i3U. In the case of a movable one,
there is an option. Both these (i.e. invocation and allowing it
to go) take place on the altar (itself). In the case of that which
is not smeared (i.e. which is not made of clay) bath is (enjoined).
In the other case (i.e. in the case of one made of clay) only
sprinkling (with water should be done). A sincere devotee
should devoutly worship the deity with well-known articles as
become available. O king, iu the worship, bathing and decorat¬
ing (the image) is best. They (i.e. articles) may be put on the
altars or oblation with ghee (should be offered) into fire. Or the
worship offered into (i.e. to) the Sun is the best, or on the altar
with water etc.

81b-96a. Even water offered with faith by a devotee is best.
Being pure, and having first got his seat prepared with darbhas,
he should, after having collected material like fragrance, incense,
flowers, lamp, food etc., sit facing the north, or facing the deity,
for worshipping (it). Having made the nyasas^, he should then

1. Ny&sa—assignment of the various parts of the body to different
deities, which is usually accompanied with prayers and corresponding
gesticulations.

V.95.81b-96a

2089

touch with his hand (the materials of) worship of Vi$ou. He
should properly make ready the pitcher (from which water) is to
be sprinkled. With that water he has to worship the deity and
sprinkle the materials of worship and himself. Sprinkling the
three pots with water he should (fill them) with the material and
offer them. He should cause to be given (i.e. should give) three
pots for water for washing the feet, material of worship and
sipping water. With the tuft of hair on the crown of the head,
from which the (head-)dress is removed, he should consecrate
them with the Gayatri-hymn. At the end of the recitation (of
the hymn), he should meditate upon a small portion represent¬
ing the life of the lord, as is (conceived) in the lotus of his heart,
and cherished for the fulfilment (of his desires) on a lump made
ready with air and fire. When the lump is occupied by the image
as conceived by himself, he being devoted to it, should invoke
the deity to the (place of) worship etc. and with its body placed
there, he should worship it. He should keep ready the articles of
worship like water for washing the feet, for bathing, and the
materials of worship etc. Having prepared, in nine ways, a seat
for Visnu—a lotus with eight petals, bright with a pericarp and
filaments—^he should, for success at both places (i.e. in this
world and in the next), worship according to the ways laid
down in the Vedic texts and in Tantras, worship Vi§ou’s (disc
called) Sudarsana, (conch called) Pancajanya, mace, sword,
arrow, bow, plough, pestle, Kaustubha, garland and (the mark
called) S^rivatsa. He should also worship by sprinkling etc., at
their respective places, with their faces turned towards him,
Nanda, Sunanda, Garu^a, PracaQ^a and Ca^^^. So also
Mahabala, Bala, Kumuda, Kumudek^pa, Durga, Vinayaka,
Vyasa, Vi^vaksena (i.e. Visnu), teachers and (other) gods. He,
Visnu’s devotee, should always, when he has the money (to do
so), adorn Visnu with sandal, (fragrant root of a plant called)
u^ira, camphor, saffron, agallochum, and fragrant water, with
(proper) hymns—like the Vedic Svarnagharma, or the incanta¬
tion in honour of Vi$t^u, or the hymn called Puru$a-sukta, so
also with waving the light etc. before the deity, with garments,
sacred thread, ornaments, leaves, garlands, fragrance and
unguents.

2090

Padma Purd^

96b-101 a. The worshipper should give, with faith, water for
washing the feet, for sipping, sandal, flowers, sacred rice-grains,
perfumes, incense, and other articles to be ofiere. He should
keep ready jaggery, rice boiled in milk, ghee, baked cake, small
round cakes of flour, sweetmeats, milk, curd, ghee, and offering
of eatables. Day after day there should be anointing the body,
massaging it, showing the mirror, brushing the teeth, bath and
all songs. In a basin as laid down according to the rules and
with a round belt and altars, he should lay flre and gather it on
all sides, and having diffused water with his hand, and sprinkled
it, should offer fuel according to the rules. Taking the articles
with holy water, he should sprinkle ghee with water used for
sprinkling.

lOlb-119. He should meditate upon and worship (Vispu)
who resembles heated gold, whose four hands shine with a
conch, a disc, a mace and a lotus, and who is calm and who
has put on a garment (soft) like the filaments of lotuses, who
has put on a bright crown, bracelets, a girdle, and excellent
armlets, who has the ^rivatsa on his chest, whose Kaustubha is
shining, who has put on a garland of wood-flowers. Having
worshipped the wooden pieces having ghee (sprinkled over them)
along with the oblation, having thrown two portions of ghee, and
having sprinkled clarified butter and having offered oblation
covered with ghee, having then worshipped and saluted he should
offer the oblation to his associates. O brahmapa, remembering
Narayaoa, he should mutter the basic prayer. Then having given
(water for) sipping, he should keep the leftovers for Vi$ou.
Always singing and describing his deeds with words he should
offer him perfume used to scent breath, and fragrant tambula
etc. Causing to hear and listening to good stories he should
have leisure for a moment. Having praised him with hymns, and
with various eulogies from the Purapas and Prakrita (provincial
or vernacular) panegyrics, he should, (prostrating himself before
him) like a stick, salute him, saying, *0 lord, favour me*.
Putting his head on his (i.e. of the image) feet and joining
his hands, (he should say), **0 lord, protect me, who have taken
refuge with you, and who am afraid of the ocean having a
shark-like death.** With these words he should put on his head
the leftovers of the articles offered to Vi$ 9 u, and should cause

V.95.120-124

2091

to stay in himself the lustre fit to be put into (his heart). A man
with faith should worship wherever there is a foot-mark of the
idols etc. A man should worship him who dwells in all beings
and in himself also, by means of purificatory rites and abstract
meditation. Due to this he obtains desired welfare from Vi§nu.
Having installed the idol, he should get constructed a strong
temple, so also charming fiower-garden for accomplishing the
worship (of the idol), so also should (introduce) worship, pil¬
grimage, festivals etc. for the continuation of the worship etc.
on the parvan days and also every day. Having presented a
(piece of) land, a market, a city, a village etc. (to the deity) he
should reach intimate union with it. By means of the installation
(of the idol), one would get sovereign empire; by (building) a
temple one would get (happiness in) the three worlds; by wor¬
ship etc. one would reach Brahma's heaven; and by the three
he would attain similarity (with the deity). By means of firm,
<lesireless devotion, one obtains him (i.e. Vi§pu) only. He who
worships Vi?tiu like this obtains loyal devotion. That (really) is
the body (of a man) which is white due to the dust (clinging to
the body) while saluting Kr^ua; it is auspicious like Mm. Those
are the very charming eyes earned by means of penance, by
which Vi$hu is seen. That (alone) is the pure mind, which is
white like the moon and a conch, and which pervades M&dhava.
O king, that is the tongue, speaking softly, which repeatedly
praises Vi$uu. Women and ^udras also should worship (Vi^pu)
with the basic hymn, with devotion and according to the manner
advised by the teacher; so also by other devotees of Vi^pu. I
have told you all this worship of Mfidbava which is purifying.
O king, do it especially in the month of Vai^akha.

Suta said:

120. Having heard these words of Brahma’s son (Narada),
which were lovely, auspicious, and pure, the king, best among
the devotees of Vispu, being curious, saluted him with the
palms of his hands joined, and said:

Ambari^a said:

121-124. I am the lord of the entire earth; my order is
always obeyed; Lserve the wise; I have dedicated my heart to

2092

Padma Purana

the lotus-like feet of Vi$Qu; I have pleased the brahmapas.
heartily. I am the gem from the family of well-known kings; I
always have a liking for piety. I am successful. I am given to
(appreciation of) beauty, appearance of bravery and to charity.
I am having good sons. 1 have conquered a host of enemies.
Due to some religious merit I have been born of a pure mind,
and have been associated with the wealth of such virtues. From
where again have I obtained this beautiful wife, the embodiment
of religious merit and resembling Lak$mi? O sage, tell me all
these good deeds I did in the former existence. O you treasure
of compassion, you know everything.

Narada said:

125-132. This one who is your extremely beautiful wife, of a
good conduct, was in the former existence a prostitute named
Rupavati. This beautiful lady, performing auspicious deeds by
the direction of a brahma^a, would live (i.e. lived) as a prostitute
as indicated (below). You were a goldsmith known as Deva-
dasa. You were, in a former existence, the lord, the paramour
of her (who was then known as) Ruci. This Rupavati remained
on the path of righteousness—the best knowledge—for (i.e.
while) spending money (obscure!). Once on hearing about the
religious merit due to the (daily) bath in Vaisakha she, follow¬
ing (the path of) righteousness bathed when the Sun had entered
Aries. The diligent, beautiful, prostitute Rupavati, always
devoutly and respectfully saluted and gave gifts to a brahmaija.
You, Devadasa, bound by love (towards her) were always
advised by her. You intentionally and respectfully bathed in the
month of Vaisakha. At that time, at the beginning of Tretayuga,
on having got the third day (i.e. when the third day arrived),
she spoke to the goldsmith Devadasa, with respect:

The prostitute said:

133-135. Fashion an excellent (image of) Madhusudana,.
Acyuta (i.e. Vi$tiu). Having worshipped the deity with these
barley grains and having gratified fire, I shall give it to a
brahma^a, with the consent of brahma^as. In Purapas, this gift
is said to be inexhaustible there (i.e. in the next world). I have
heard from the brahmapas that this Tftiya (i.e. the third day of

V.95.136-148

2093

Vaisakha) is called ‘Ak§aya (trtiya)’ of the bright half of Vai§-
akha. It gives inexhaustible fruit. On this day I shall give this
(image of) immutable Vistiu (to a brahmana).

Narada said:

136-144. Hearing these sweet words of her, the goldsmith,
truthfully and free from theft (i.e. without taking away a por¬
tion of the gold), fashioned an extremely beautiful image of
Vi§tiu, thinking it to be meant for a religious purpose. She gave
that beautiful image, having the characteristics of the (beauti¬
ful) moon as indicated, after she had taken bath, to a brahmana
according to the proper rites, after worshipping it on that day of
Ak§aya (trtiya), O king. After some time, that prostitute,
devoted to religion, died. Then that Devadasa also died when
(the span of) his life was over. Due to that religious merit, O
king, that Devadasa, reached (i.e. was bom on) the earth as
you, endowed with all virtues. That Rupavati too, due to that
religious merit became your wife, full of love, named Kantimati.
O hero, many desires are due to former deeds. Their courses
are varied. O dear one, they are not known even by the wise.
Therefore, there is no doubt that (the rites) should be performed
during this month of Vaisakha. It was kept as a secret by that
god Brahma and by Vi?ttu.

145-148. The religious merit due to the month of Vaisakha
is not obtained by those who have the company of the bad, who
have no other knowledge (like that of religion), who are not
restrained, who are bereft of the practices of the stages (of the
human life), who have not visited holy places, who have not
practised vows. The vow of the month of Vaisakha is not
(possible) for them in whose mouth the words, ‘Govinda, Ke^ava,
Mukunda, Hari, Murari, Lak$mi-nivasa, Madhusudana, Kt$Qa,
Vi§tiu* do not find a place. Those who do not properly listen to
the words of the good, which are very beneficial, and are the
nectar in the form of the deeds of Vi$pu, and who do not see
(i.e. visit) the temples of (Vi§tiu) the lord of Lak§mi, do not
obtain (the religious merit of) the vow in the month of Vaisakha.
They, who have not served their teachers, who have not given
(in marriage) their adorned daughter to the bridegroom on his
arrival, and who have not taught their sons the practices of

2094

Padma PurS^

modesty etc. do not get (the religious merit of) the vow of the
month of Vai^akha.

Suta said:

149-150. O brahmanas, having thus advised the lord of men,
the sage, the foremost among the knowers of hymns, took his leave,
and, honoured by him (i.e. the king), went to Gahga to bathe
(in accordance with the vow) in the month of Vai^akha. The
king too, of a pure fame, thinking of him (i.e. Vi$Qu) only,
performed, along with his wife, and with a religious mind, the
rite of the month of Vaisakha, as ordained by the sage.

CHAPTER NINETYSIX
Deeds Leading to Hell and Heaven

The sages said:

1-2. O SQta, O Suta, O you very wise one, live for a hundred
years, since we were made to hear (i.e. you told us) what is bene¬
ficial to the world. Again talk the most. We (shall) drink your
words. Again and again drinking those words, we are not satis¬
fied, O Suta.

Suta said:

3-6a. In this case also there is known an old account—a
dialogue between the prime world among the worlds (i.e. the
Earth) and the lord of the world. The height of the Earth was
six thousand yojanas and the expanse is three thousand yojanas.
Thus making the Earth to have (an area of) nine thousand
yojanas, he first held the Earth with his large left tooth and
lifted her. He held the Earth for a thousand divine years. In
course of the legendary account of religious importance she
politely said to the lord:

V.96.6b-27

2095

The Earth said'.

6b-11a. These twelve months and three hundred and sixty
days (constitute a year). Which of these is the best, (most) aus¬
picious, and dear to you? The month of Kartika, when the Sun
is in Libra is sacred. The month of Magha when the Sun is in
Capricorn is said to be sacred in (i.e. by) the Puraipias. The wise
say that when the Sun is in Aries, it is the (sacred) month of
Vai^akha. Marga^ir$a is also said to be purifying among the
(twelve) months. Thus these are said to be the sacred months.
Certain days also are (said to be) sacred. There are the begin¬
nings and ends of the yugas. So also there are the beginnings of
the kalpas also. Tell me the most sacred month among all the
months. O you who are full of all sacrifices, O you glorious one,
tell me (about) any one chosen by you.

Vardha (i.e. said:

1 lb-19a. I am always to be adored with devotion by those
mean men who worship me in the month of VaiSakha with or
without rites. O you beautiful one, in VaiSakha Hira^yaksa was
killed, so also Madhu. Having killed these two first demons, 1
lifted you up. The religion based on the three Vedas, and the
settlement about knowledge and the castes took place in the
month of Vai§akha in Tretayuga. Therefore, Vai^akha is dear to
me. On the third day of the bright half of Vai^akha Tretayuga
commenced. So also the practices based on the three Vedas
started, and they advanced. That day is called Ak$aya (i.e.
inexhaustible) in the world. It is dear to VisQu for bathing,
giving gifts, worshipping, offering §raddhas, muttering (names
of the deity) and offering oblations to the (dead) ancestors. To
them who worship Vi§?u with barley-grains and carefully perform
a Sraddha I give all excellent things desired by their minds.
Those religious men are fortunate who give gifts, who every day
worship Vi$tiu by means of various sacrifices. The fruit of him
(i.e. which he gets) who worships me in VaiSakha, is greater
than (the fruit obtained) by those.

19b-27. O venerable lady, listen to the meritorious fruit of
that which is done is VaiSakha, such as a bath, gifts, muttering
(hymns), sacrifice, penance, sacrificial rite and other vows. For

2096

Padma Purdna

ten, five and seven crores of the periods of Manu they have
obtained my proximity and remain without fear. Even if all the
cruel Planets are situated in the twelfth and the eighth (places
in the horoscope of a man) all of them become pleasing by
means of the (daily) morning bath in Vai^akha. The dead
ancestors in number(s) like four of him who being solely
devoted feeds brahmanas in the month of VaiSakha, are satiated
by each lump of rice. Those who give very sweet foods, or meals
consisting of barley-grains or with water mixed with sesamum
seeds, so also umbrellas and garments, so also (shoes) capable
of protecting the feet, are blessed, and give delight to Vi§pu.
Here (i.e. during the month) especially sesamum seeds with
honey should be given for great religious merit and for the des¬
truction of long(-standing) sin. Who can measure even for
hundreds of crores of years the religious merit obtained by men
when such (things) are done? A man (doing as above) obtains in
this world the wealth in the form of sons and grandsons, long
life, and whatever is desired, and in the next world he comes to me
only. The series of sins of (i.e. committed during) many exist¬
ences of a man melts away by bathing at dawn at a holy place
according to the rites or of him who resorts to it.

28. He who, abandoning the VaiSakha-vow, would practise
some other vow, gives up a great gem in his hand, and asks for
a clod.

Suta said:

29-39. In this way the lord of the world, the mighty first
god spoke in the world with reference to the month of VaiSakha.
What is the use of talking much in this matter, O brahmapas?
There is nothing that is not obtained by worshipping Vi§pu in
the month of Vai^akha. In this matter listen to a very wonderful,
ancient account, and the dialogue between a brahmapa and the
glorious Yama. In Madhyade^a at the foot of the Yamuna
mountain between Gafiga and Yamuna there was a village called
Mahagrama of brhamapas. There many learned brahmapas lived.
Yama said to a man who was dark and tawny, had red eyes,
whose hair (stood) up and whose shanks, eyes and nose were
like those of a crow: *‘0 you, go to Mahagr^a, and having
gone there, bring a brahmapa, Yajfiadattaka by name, who is

V.96.40-49a

2097

born in Vasi§tha*s family, who is settled in tranquillity, who is
learned and who is skilled in sacrificial rites. Do not bring the
other one who belongs to the same family, (and who lives) by
his side, for he has similar qualities, is like him, in learning and
birth. In form and characteristics he, the best one, is like him.
Bring him, I have to worship him as advised.” He went and did
(exactly) the opposite of Yama’s order. He brought him only
whom Yama had disallowed. Yama got up (when he came) and
honouring him, he, knowing religious merit, said: “Take him
(back). Bring that other one”.

Suta said:

40. When Yama said these words, the brahmaija, disgusted
with going (i.e. unwilling to go), said to Yama.

The brahmai^a said:

41. Why was I brought here (and) why do you impel me
<to go back)? O lord, I am not at all eager to go to the mortal
world again.

Yama said:

42-46. Here the meritorious persons whose life has ended,
would stay. This is known as Dharmaloka, belonging to
Dharmaraja (i.e. Yama). This entire land is full of happiness. I
am Dharmaraja, its lord; I give the beings happiness or unhappi¬
ness according their religious merit or the opposite of it. I am of
the form of Yama who gives hell (i.e. who sends to hell) the
sinful men. In the same way I am religious merit embodied,
who gives heaven to the meritorious. O brahma^a, today only
go (back) to your house as you had come (here). Still ten years*
span of your life remains (to be enjoyed). When your life
comes to an end, you will obtain this world. You (may) ask any¬
thing else that you want to ask. I shall explain it to you.

The brdhma^a said:

47-49a. Tell me (about) that great religious merit, having
done which heaven would be (obtained). In deciding what is reli¬
gious and what is irreligious, you are the authority, O god, I

2098

P€tdma Pur&na.

have duly to go back to my house, then tell me due to which act
men fall into hell. Please tell me (also) all that by which men go
to heaven.

Yama said:

49b-76a. Those men who are averse to religion through
their deeds, mind and words, and who are without (i.e. who da
not have) devotion to Vispu, go to hell. Those men who look
upon Brahma, Sankara and Vi$Qu as different (from one
another), and who are detached from knowledge about Vi§nu>
go to hell. That man who, through lust or delusion, gives up the
act proper for his family or country, and would do something
else, goes to hell. A man who worships what should not be
worshipped, and does not worship what should be worshipped,
and is disinterested in the knowledge about Visir^u, suffers in
many hells. That sinner who dies as a wealthy man without
giving to his dead ancestors, deities, brahmanas, or his mortal
relatives, goes to many hells. He who discriminates in (the dis¬
tribution of) food, when all kinds of food are ready, and eats
without making an offering to all deities, goes to (lives in) hell
for a long time. O brahmaqa, those rich men who earn wealth
by too much deceiving beings and the religious hypocrites ex¬
perience grief. Those who, when proper time has come, do not
devoutly offer Sraddha through atheism or greed or delusion are
roasted in hell. That sinful man who causes obstruction when
wealth is being given to brahmanas, would go to hell. That
man who, when the presents made in common, being deluded,
takes them all alone, and who is inclined to atheism, would live
in the abode of hell. His not being patient with other’s virtues
would be the cause (of his falling into hell). The great sin that
has arisen is the cause of (his falling into) hell, who, after (some)
time abandons his faultless, good-hearted wife and goes (away).
That man who would not support their glory would fall into
hell. That man who, being deluded, describes impiety as piety,
is a sceptic, is an atheist, lives in hell. That man who has one
idea in mind, and would speak in a different way, and would
make the heart (of another person) displeased, would live in
hell. Those men who, having showed disrespect for the narra¬
tion (of the virtues) of the lord, go to the terrible hell due to

V.96.76b.l00

2099

that sinful deed. Those who, even after seeing the door of (the
temple of) the lord or (even after hearing) his name or the
sacred text or (even after seeing) his attendants, do not salute
etc. become the residents of hell. Those men who torment their
wives without their faults, or abandon their good wives, go to
hell. The man who does not listen to the words of his teacher or
to the sacred texts, and who torments the hearts of others dwells
in hell. One who feeds his own belly with sweets while his relatives
and children are looking on, is merely a glutton, and goes to hell.
The atheist who would not take bath in the morning in rivers
etc. (when the Sun is) in Libra, Capricorn or Aries, would live
in hell. O brahmaua, he who does not, through love or respect,
stand up on seeing Vi$uu*s devotee, is the guest in hell (i.e. goes
to hell). Those who obstruct the ways by means of (pieces of)
wood, spikes or darts or stones, go to hell. Those who do not
reflect upon Vis^u, the first god, the controller, the great lord of
the entire world, go to hell. Those men who cut off the livelihood
of (a man through) farming, who break a family, who cut off
(the bond of) love, so also (of) hope, go to hell. That foolish
man who would test the brahmanas who are distressed for want
of livelihood, and who have come for eating food, should be
known as a guest of (i.e. would go to) hdl. Those fools who do
not show compassion for a forlorn, poor, old devotee of Vi$pu,
afflicted by a disease, go to hell. Those who have not restrain-
ed their senses, having taken up vows, and who later give them
up, go to hell.

76b-100. O brahmapa, listen as to how the kind men go to
heaven. 1 shall tell something in brief and through respect for
you. This is (what) the ancient text (says): **Those who worship
god Hari, Ji$9tt, the ancient Vi$ 9 u, the unborn Narayana,
Kt$pa, the four-armed Vi$vaksena (i.e. Vi^nu), who meditajv
upon the divine man, and remember Acyuta (i.e. Vi$nu), obtain
the position of Vi$ou. Narration (of the virtues) of Vi^pu*—
this alone is auspiciousness, this alone is earning money, this alone
is the fruit of life. By means of the narration (of the virtues)
of Vi$pu, the god of gods and of unlimited lustre, sins
melt away as darknees (melts away) at daybreak. Those men
who, full of faith, every day sing the verse about Vi$pii,. and who
are always engaged in their own duties, who, having given up

2100

Padma Purib^

all worldly occupations, glorify Vispu only, go to heaven. O
brabmapa, the fearful messengers of Yama do not approach
the men who, even though they are sinners, are devoted to the
muttering of prayers. They do not see anything else in case of
the beings except the narration of the virtues of Vi$ou, which is
an expiation putting an end to all sins. Those men who, when
solicited, are delighted, who, having given gifts, speak agreeably,
and who abandon the fruit of gifts (made by them) go to
heaven. Those mortals who avoid sleep by day, who put up with
everything, who are the asylums on the parvan days, go to
heaven. Those men who never mention the faults even of their
enemies, (but) mention their virtues (only), go to heaven. Those
men who, having seen the wealth of others are not distressed
through jealousy, (but,) being delighted, congratulate them, go
to heaven. Those who, of a firm resolution, show respect for the
statements in the sacred texts, in active worldly life or in resig¬
nation of worldly acts, go to heaven. Those men who, born in
any family, are kind, successful, tender, and of a good behavi¬
our, go to heaven. Those men who, being pure and good, never
take delight, through act, mind, or words, in the wives
of others, go to heaven. Those men who knowing their
capacity, always do the acts that are laid down (in the sacred
texts), as told (in the sacred texts), go to heaven. He who
always has faith in the religious act performed mentally, physi¬
cally, or through words, and who is liked by the good, would
become a guest in (i.e. goes to) heaven. That man who puts up
with the impulse of his speech, his mind, his belly or his genera¬
tive organ (i.e. impulse of sex), becomes a resident of heaven.
Those wise men who take delight in virtues, whose speech is
(directed) towards the sacred texts, whose mind is (interested) in
true spiritual knowledge, go to heaven. Those men who preserve
their vow from (the influence of) anger, who protect wealth with¬
out (being influenced by) jealousy, who preserve their knowledge
from (being influenced by) pride or insult, and preserve (i.e.
keep) themselves (away) from faults, who keep theif mind free
from greed, from lust, who protect (i.e. keep away) piety from
(the influence of) bad company, go to heaven. Tho.se men
who, on the eleventh day of the bright or the dark half of
a month are engaged in observing a fast, go to heaven. The day

V.96.101-117a

2101

of Ekada^i (the eleventh day of a fortnight) is created as a
mother for all children, as a medicine for the sick, and for the
protection of all people. There is no other protection for the
feet like Ekadasi (since it makes one go along the right path).

101-110. Men fasting on that day according to proper rules,
go to heaven. O brahma^a, having quickly shaken off the sin
committed by the eleven organs of sense and action, a man,
being pleased, would go to heaven. Thousands of horse-sacrihces
and hundreds of Rajasuya sacrifices are not equal even to the
sixteenth part of the EkadaSl-fast. All sacrifices, all holy places
and austerities, gifts like the great gifts are on one side, while the
vow (in honour) or Vi§nu is on the other side (i.e. the sacrifices
etc. do not stand comparison with the vow in honour of Vi§nu).
The creator had weighed together the religious merit due to the
vow (in honour) of Vi^nu and the religious merit due to sacrifices
etc. The former would be heavier. O brahmapa, I do not control
those who are devoted to Vi§^u*s day (i.e. the eleventh day of
the lunar fortnight) and who talk endlessly about Vi^riu; lam
especially afraid of them. Their son or their grandson who
observes a fast on the eleventh day strongly emancipates, along
with himself, a hundred men (of his family). Therefore, a man
should observe a fast on the eleventh day of both the fortnights.
He is the only abode of enjoyment andsalvation. Jaya, Vijaya and
Jayanti, PapanaSini, Trisprsa, Vanjuli, and the excellent Pak$asam-
vardhini, the other one to be known as Tiladugdha, so also
Akhaigi^advada^i, the one called Manoratha, so also the excellent
BhimadvadaSika—these are the many varieties of Dvada^i (the
twelfth day of the lunar fortnight).

111-114. Those who are capable of (observing) these vows
have remained in Brahman. Those who listen to religious texts, are
convinced of piety, who do what is agreeable to children, go to
heaven. The dead ancestors of those men who on one day—on
the new-moon day—of every month, are engaged in the vow of a
^raddha, are gratified; and they are blessed and go to heaven.
Those good men, when suitable meals (are ready), respectfully
offer eatables without changing the complexion on their face (i.e.
without showing unwillingness), go to heaven.

115*117a. Those men who are bereft of truth and even full
of passion, (but) are devoted to Madhusfidana, Narayama, the

2102

Padma PurSt^a

lord of everything, having endless religious merit, go to heaven.
Those who, of a good conduct and solely given to bathing and
giving (gifts), resort to Vitasta, Yamuna, Sita, and the auspici¬
ous Godavari river, never see the path to hell.

117b-120. Those who dip in Narmada, giving happiness in
this world, and are even pleased at her sight, go, after having
shaken off their sins to the world of the great lord, and enjoy there
for a long time. Those men who, for three nights (i.e. three days)
have bathed at the bank of Carma-river, and especially in the
hermitage of Vy^sa, are said to be the residents of heaven.
Those who die in the water of Gahga, at Prayaga, Kedara and
Pu$kara, in Vya$a*s hermitage, Prabhasa, go to Vi$ 9 u.

121-124. Those who die while practising abstract medita¬
tion at Dvaravati, Kuruk$etra, and those who have the letters
*Hari’ in their mouths, are not reborn. O brahmaoa, those who
have stayed, even for three nights, at the city of Dvaravati,
and take bath at the bank of Gomati, are blessed, and are dear
to Vi^Qu. Those who have stayed at the abode of Nara and
Narayaua, and have resorted to Nanda on the earth for three
nights are dear to Vi$nu. O brahmana, those men who have lived
near Vi$nu for six months, have indeed become one with Vi$nu,
and would remove the sin (of a person) on merely looking at
him.

125-127a. Those men who bathe in the water of Manikar-
nika, the holy water secured after many existences, and having
reached Kasi salute Vi^vesa, are venerable even to me. Those
men who die according to the sacred command after having
worshipped Vi$nu on the earth with darbhas and sesamum
seeds, after having spread sesamum seeds on the ground and after
having given iron and milch cow (to a brahmana), go to heaven,
O brahmana-

127b-142. Those who die after having produced sons, and
having installed them on the position that has come down from
the father, grandfather etc. (i.e. which is hereditary), and who are
not having the feeling of mineness and egotism, also go to heaven.
Those men also who have turned away from stealing, and who
are content with their own wealth, who derive their livelihood
due to their good luck, go to heaven. Those men, who, at the
time of welcoming (a person) speak gentle, sweet and natural

V.96.127b-142

21 OS

words, not afflicting (the person) go to heaven. O brahma^a,
those men who know the consequence (of their deeds) on the
heaping up of the fruits of their auspicious or inauspicious
deeds, go to heaven. Those men who increase the enthusiasm
of those who are occupied with (earning) wealth and religious
merit and follow the path of righteousness, are delighted in
heaven. He who gives fire (i.e. warmth) in the cold season, so
also he who gives water in summer, who gives shelter in the
rainy season, is delighted in heaven for a long time. He who
devoutly offers a Sraddha at all auspicious times, also at the
time of all regular and occasional rites, enjoys the world of
gods. Giving gifts to a poor man, forgiveness in a lord, penance
of the young (i.e. in youth), silence of the learned, cessation of
desires in the case of those used to happiness, and compassion
to beings, take (men) to heaven. The connection (of a being),
with deeds is twofold: it is due to sin and to religious merit.
The decision in this matter is done only after resorting to truth
only. Penance accompanied with meditation leads to the crossing
of the ocean of the worldly existence. Sin is said to lead to a
fall. This is true. There is no doubt about it. That (merit) of a
man, void of religious merit, and (though) endowed with might,
service and valour, melts away with force. In the difficult places
on the mountains there are tall and well-nourished trees. Though
dense, they fall along with their roots due to the force of wind.
Similarly, those who do not practise truth, go to Yama’s abode.
Everything else is common to all beings. Righteousness alone is
the strength (that differs from individual to individual), due to
which a being is rescued in this world and in the next world. 1
have narrated to you in brief all this giving (i.e. leading to) the
path to heaven. What more do you desire to hear?

2104

Padma Purd^

CHAPTER NINETYSEVEN

More Sinful and Meritorious Deeds
The brahmana said'.

1-4. Even a fool knows that a man doing auspicious deeds
does not go to hell; in the same way a man engaged in doing
sinful deeds does not go to heaven. By those skilful in (good)
conduct is obtained the happiness of heaven by means of various
sacrifices, and desired vows, gifts, muttering of prayers and
. truthfulness. Heaven is obtained by sages who have the wealth
of knowledge and (good) conduct and who are the masters of
the Vedas, due to religious merit and not by means of sacrifices.
By a man who is attached to his family, even though having
much wealth, much wealth in charity cannot be given without
(i.e. unless he has) liberality.

5-9. In Kaliyuga the rites especially like Agnihotra (keep¬
ing the sacred fire continuously) are difficult to perform. O lord,
the merit due to charity also is thought to be difficult. O you
who show what is righteousness and what is non-righteousness,
especially tell me that by which pious acts of litUe exertion
religious merit can be stored. So tell me that pious act, the best
among all such acts, having done which the entire sin is
exhausted, due to which wealth, grains, glory, religious merit,
and (span of) life increases, by which there would be intimacy
in the mortal world, and heaven would be inexhaustible (i.e.
would be obtained permanently), by which actually Narayapa,
causing fearlessness to his devotees would be pleased. Due to
his favour desire is on the palm of the hand (i.e. can easily be
controlled).

10-13. O Yama, tell me that (rite) by which a fruit greater
than that of all sacrifices, penance, gifts, resorting to sacred
places, is obtained. If I am to be favoured by you by means of
teaching me about religious merit, then please tell me ,that which
is the essence of all pious acts. The wise ones have, after
recollecting, narrated the expiations of sins as and when (they
are to be taken). O god, it is not possible for men to do each
one of them. So if there is (only) one pious act that would
remove all sins, then tell it (to me).

V.97.14-29

2105

Siita said:

14. Having spoken thus, the best brahmatia, being self-
subdued, and desiring to know the subtle moral merit, praised
Yama who was Righteousness embodied.

The brdhmai^a said:

15-23a. Salutation to you, who destroy everything. Saluta¬
tion to you, O lord of the worlds. Salutation to you of the form
of a god, who give (i.e. show) the path to heaven, who are of
the nature of the sacred texts; salutation to you, O Dharmaraja.
You protect the earth, the gods, the atmosphere, the heaven, (the
worlds like) Mahas, Jana, Tapas, and Satya. So also everything
is protected by you. There is no world—immobile or mobile
which is devoid of you. The world seized by you instantly
perishes. You are the soul of all the beings. You have the
nature of goodness. You are the rajas (i.e. passion) of the
rajasa people (i.e. people endowed with the quality of rajas or
passion). You are the tamas (i.e. the quality of darkness) of
the tamasa ones (i.e. those who are endowed with the quality
of darkness). Of the quadrupeds, O god, you are one having
four horns and three eyes. You have seven hands; you are
bound in three ways; salutation to you, O you of the form
of a bull. Righteousness, full of all sacrifices, is the expan¬
sion of your body. O lord of the worlds, you are (now) actually
seen (by me). O god, my repeated salutations to you. Remain¬
ing in the hearts of all you are the observer of religious merit
and sins. Therefore, you are the ruler of the beings. O god, you
are a donor and a controller. O god, you are the founder of
righteousness. On the earth you hold the sceptre. Tell me the
well-determined essence of all the meritorious deeds.

Yama said:

23b-29. O brahmaija, I am especially pleased with your
eulogy. So also, O best one, you are respectable to me due to
your following the practices laid down in the sacred texts. O
brahma^a, I, being pleased by your modesty shall tell you the
great secret of me, though it should not be told, which I have
determined after taking out the essence of all (sacred words),
which greatly banishes (i.e. takes out one) from the group of

2106

Padma Pwrdi^

great hells. Those and sacred texts are for (i.e. lead to)

the delusion of the mobile and immobile world. Let them speak
about that great deity only in their sacred precepts and rites.
(But) in the established view of the thinking people Vi$ijiu alone
is decided to be the lord when (the views of) all sacred texts are
put together, ^iva, Brahma and Vi^nu—these three only are
looked upon as the Trinity. As the lamp is (burning) due to hre,
the wick and the oil, in the same way, O br&hmana, Vi$nu
(shines with these). Having devoutly propitiated Vi$nu, a man
should obtain the auspicious Goloka. When Vi$nu is propitiat¬
ed, all desires remain on the palm of the hand.

30-32. O brahmana, of all pious acts giving (gifts) alone is
the greatest. Sin perishes by means of giving (gifts), and every¬
thing is obtained through giving (gifts). Giving (gifts) is said to
be of five types: regularly prescribed, occasional, optional, and
the other one is of the nature of prosperity, and the last one is
the highest (type of) charity. Something should be carefully
given in the morning, in the noon and afternoon. This is said to
be regularly prescribed.

33-41. A man, desiring his well-being should not pass a
day without (giving gifts). Gift given (by the members) in a
family, stands by here or there (i.e. is useful in some way or the
other). In him who, being thoughtless, would, through folly eat
(all alone) I produce a disease keeping off his enjoyments. That
door contented with the deeds (of the inmates), giving great
trouble, having gentle breezes (i.e. not fully opened for guests),
is tormenting. Those who have not given to brahmauas and
gods at the three times (of the day), and who eat (all) alone,
have (indeed) committed great sin. I purify them by means of
fearful expiations and fhsts like those that dry up the bodies etc.,
O brahmapa. As the shoe-maker would mercilessly cleanse the
hide in the bowl by means of whips etc., or would tear open a
bad substance, similarly in the form of a physician I purify a
sinner by means of proper use of herbs, and by means of
astringent, bitter (medicines), hot water (etc.) tormenting him,
and in no other way. There is no doubt al^ut this. Before him
(i.e. in his presence) others enjoy pleasures as desired by them.
What should I do? I am capable. He has not given excellent

V.97.42-58 2107

^ifts. In the form of a great disease he would be prohibited
(from enjoyments).

42-43a. O brahmapa, the sinners have not with faith and
capacity, given the gifts which should be regularly given. I will
burn with terrible means, those who have come like that (i.e.
without giving gifts).

43b-Sl. Before (i.e. to) you I shall explain the occasional
gifts. That gift which is carefully given when the day of Mah&-
parvan has come, or when one has reached a sacred place, or on
a day like the death-anniversary of a dead ancestor, or in
months like Vai^akha, is called occasional. I shall explain to
you the time of an optional gift, which gives fruit, has a vow
etc. for its object and which is intended (to have) the desired
fruit. A man overcome with a feeling of devotion, gets the fruit
like that (gift) (i.e. proper for the gift) due to the purifying
(nature) of the gift which is duly said to be harmonious in all its
•constituents. 1 shall (now) explain (the gift) called Abhyudaya
(i.e. leading to prosperity), which is said to be in the sacrifices
etc., so also the rites like the ceremony performed at the birth of
a child or thread ceremony or marriage; O br&hmapa, the gift of
the nature of (i.e. leading to) prosperity is said to consist in
eareful installation of a flag, (images of) deities in a palace etc.
It brings about growth in progeny, and gives enjoyments, glory,
and happiness in heaven. And (now) I shall explain the last
(kind of) gifts. O best brahma^a, listen. Realising the loss of
sex (i.e. sexual desire) and being oppressed by old age, a man
should carefully give gifts. He should entertain hope about
nothing.

52-58. ‘What will happen to these ray sons, wife, relatives,
brothers (and sisters) and my friends without me when I die?
How shall I again continue to live like a poor man?’ Thinking
like this, he, a fool bound by hundreds of bonds of hope due to
his (ill) luck only, dies; and then his sons weep. Being oppressed
by grief, and with their hearts full of confusion, they do not
devise even a small gift at that time. When this time has passed,
^nd when their great grief has gone, they forget (to give) the
.gift, or through delusion, do not give it. Knowing that the
father is dead, the bond of love recedes. O brsdunapa, he who
is dead, and who is controlled by Yama’s nooses, who is over-

2108

Padma PurUno:

come with thirst and hunger, who is very much oppressed by
many agonies, is, for a long time, roasted in an awful hell.

59-68. Therefore, there is no doubt, one should give gifts.
To whom do the sons and the grandsons belong? To whom*
does the wife or the wealth belong? In this world nobody
belongs to anybody else. There gifts should be given. O-
brahmapa, one should according to one’s capacity, give various
gifts like a drink, food, tambQIa, water and gold also. So also
garments, a cow, a (piece of) land, an umbrella, vessels etc. in
many ways. So also fruits and grants of land. No doubt should,
be had in this matter. O brahmapa, I shall describe to you the
characteristics of holy places. (These are) the holy places: This
Gahga that appears (here), holy Sarasvati, Reva and Yamuna,
the river Tapi, so also Carmapvati, and excellent Sarayu, Vepi,
and Puraqi, the destroyer of sins. Other are: Kaveri, Kapila.
and Vitalya, ViSvataripi, (the river) known as Godavari, Tuhga-
bhadra and Gap^aki. The river Bhimarathi is said always to
cause fear to sins. Devika and Kfsriagahga, and other excellent
rivers—these become, in many ways, the holy places on auspi¬
cious occasions. Rivers, whether they are in a village or in a
forest, are everywhere purifying. Rites like a bath, giving gifts
should be done there only. O brahmatta, when the name of a
holy place is not known, then these words should be uttered:
‘This is a great holy place of Vi§iju’.

69-73a. There is no doubt that everywhere the (presiding)'
deity of a holy place is Vi§t|iu. One who wants to secure (salva¬
tion) should remember the name ‘Narayapa* at the holy places.
The proper fruit of the holy place is produced merely by Vispu’s
name. There is no doubt that a man should give Vi§pu’s name
to those holy places and deities which arc not known. All
sanctifications are auspicious. An ocean, lakes like Manasa,
springs, small pools etc., so also all small rivers become holy
places due to the name of Vi§pu (being given to them). The
mountains are of the nature of holy places, so also a sacrifice
and the sacrificial ground.

73b-8l. That (place) where learned br^mapas have remain¬
ed with eagerness, is alone said to be a very great holy place,
removing all sins. Sraddha, the place where a iraddha is offered,
a temple, a sacrificial ground, the place where the proper sound

V.97.82-101 2109

of (the recital of) Vedas (is beard), where auspicious tales about
Vi§pu (are narrated), one*s own house endowed with religious
merit, so also the holy place of cows, a forest where there is
the Asvattha tree, a place where there is a sanctifying dwelling—
all these and others are holy places, so also one’s mother and
father. There is no doubt that that place where (food) is cooked
for moral merit, where the teacher himself stays, where there is a
chaste wife, is a holy place. That is his holy place set up for his
liberation, where his son, learned and interested in piety (lives).
These and others are the holy places, so also the king’s palace.
It is certain that at these and other holy places, nobody among
all the human beings would obtain anything, anytime, without
propitiating Vi§ou, the giver of everything. Children, wealth,
wife, a high mansion, horses, elephants, pleasures, heaven and
salvation are not away (from a man) by means of devotion (i.e.
when he is devoted) to Vi§hu.

82-89a. Narayaija is the highest god; he, Janardana, is of
the nature of truth. That highest lord, dividing himself into
three parts, created (everything). The lord became united with
Rajas (i.e. activity) and Tamas (i.e. darkness or ignorance). The
lord had Rajas and Sattva (i.e. goodness) more (than Tamas).
In the lotus in his navel he created Brahma. The lord created
Rudra possessed of Rajas and Tamas. Sattva, Rajas and Tamas
(together) are said to be the Trinity. Due to Sattva a being is
freed. Sattva is of the form of Vi§nu. A man with Rajas joined
with Sattva would be rich and superior due to glory. That which
practises the rites by alluding to the Vedic words is known as
Rudra (and) is said to be distinctive of men. Due to that a man
would be a king in the world, and again due to Rajas and
Tamas. Those practices which are bereft of Rajas (i.e. activity)
and are only Tamasa (i.e. done through ignorance), give (i.e.
lead) men (to) a difficult situation in this world and in the next
world. He who is Vi$ 9 u, is himself Brahma, and he who is
Brahma is himself Siva. In the sacrifice all the three gods are
present. Worship should daily be offered to the (three) gods.

89b-101. O best brahmat^a, he who differentiates among
these three, is a sinner, is of a sinful mind, and would have an
undesirable mode of existence. O brahmana, Vi§nu alone is the
highest Rrahnmn. Vi^ou alone is the world. This month of

2110

Padma Purdna

Vai^&kha is said to be dear to him in (i.e. for) all rites, and
gives the fruit of the great sacrifices like the horse-sacrifice. It is
excellent for a bath at a holy place, penance, giving (gifts),
muttering prayers and sacrifices. O brah^pa, those who, when
the Sun has entered Aries, continuously bathe at daybreak in a
river, and worship (him) at a holy place, do not get punishment
from me. Again and again killing the stream of sins before me,
again and again destroying the writing of Citragupta, again and
again bathing in the month of Vai^fikha, men emancipate their
ancestors from sins. This great secret cuts off fear. Therefore, it
is not disclosed. It is the cause of expulsion from the abode of
hell and the cause of the end of my authority. Bhagirathf,
Narmadfi, and Yamuna and Slarasvatf, Vi^oka and Vitasta are
to the north of the Vindhya (mountain). Godfivari, Bhimarathi,
Tungabhadrfi and Devika, T&pl and Payo^tfi are said to be to
the south of Vindhya. He who would duly bathe in the morning
in (any) river, has plunged into these twelve rivers. All rivers
are holy; all excellent mountains are holy; all abodes (of deities)
are holy; and resting places in the forests are holy. They are
seen to have been plunged into by him, saluted by him, and very
much resorted to by him, who, being controlled^ would bathe in
VaiSfikha where the Sun has half-risen. O brfihmax^a, his reli¬
gious merit cannot be described even if one has thousands of
thousands mouths.

102-107. O best brahmapa, it would be possible to describe
the fruit of VaiSakha if one would have a long span of life
(given) by Brahmfi. As VisQu is the fire dragging (one away)
from hell, in the same way the month of VaiSakha, properly
observed, would burn sins (committed during) thousands and
hundreds of crores of kalpas, like the sin of a brfihmaoa*s murder,
illicit intercourse, sin committed willingly or unwillingly,
a secret minor sin, great commingling (of castes), the great sin
of loss of caste, so also (giving gift to) an unworthy person, sin
causing filth and confusion due to speech, mind and body. He
who would worship VisQu in VaiSakha, would live in Vispu's
city.

V.98.1-17

2111

CHAPTER NINETYEIGHT
The Greatness of VaUdkha

Suta said:

1>3. Having heard these words of that Dharmaraja (i.e.
Yama), the bratoa^a again asked him about the auspicious
rite of Vai^akha.

The brdhmana said:

O magnanimous Dharmaraja, you have properly disclosed
the secret of the religious merit due to a bath in Vaisakha which
gives salvation to men, and is great. Tell me the manner in which
a man, being calm and having bathed in the morning, should
worship the god (Vi§^]iu) and with which flowers in the month of
Vaisakha.

Dharmar&ja {i.e. Yama) said:

4-1 la. Of all kinds of leaves Tulasi is dear to Vi?nu. Holy
places likePu$kara, so also rivers like Ganga and gods like Vispu
live in the leaf of Tulasi. Always and at all times Tulasi is dear
to Vi$nu. Leaving the flower of jasmine and abandoning a lotus,
and taking a Tulasi leaf a man should devoutly worship Vi$nu.
Even Se^a would not be able to describe the fruit of the religious
merit due to it. All that—^plucking a Tulasi leaf in honour of a
deity or for a rite in honour of the dead ancestors without
bathing—becomes fruitless. (Such a man) becomes pure by
(drinking) the five products of a cow. As yellow myrobalan
removes diseases, so Tulasi quickly removes very many sins like
poverty and experiencing calamities. A man, a devotee of Vi?nu,
who especially worships Visnu with (leaves of) Tulasi called
Kr$nagaura, would become Vi§^u. He who, being restrai¬
ned, would worship (Vi§nti) the killer of Madhu at three times
of the day during the entire month of Vaiiakha, has no rebirth.

1 lb-17. A man should always worship Vi§nu even with
food etc. if flowers and leaves are not available, or with rice
grains or wheat. Efe should gratify, after bathing in the morning,
with proper rites deities, dead ancestors and men along with the
mobile and the immobile. He who always would sprinkle profuse

2112

Padma Purdjfa

water at the root of the A^vattha (tree), and would go round it
full of all gods, or he who would worship with water god
Asvattha on all sides, has liberated a myriad (members of) his
family. There is no doubt about it. All griefs like poverty, mis¬
fortune, bad dreams and bad thoughts melt away by gratifying
Asvattha, O dear one. He, the hero, who would worship Asvattha
has gratified his dead ancestors, has worshipped Vi$nu; he alone
has worshipped the Planets. He should touch white flowers,
so also ^ami (leaves), fire, sandal. Sun’s orb and Asvattha tree,
and then should perform the duties of bis caste.

18-2la. After scratching (the body of a cow), giving a
morsel to a cow, after having bathed and gratified a pippala, and
having worshipped Vi$ou, he would not face misfortune. A
woman or a man, though quite weak, who, observing rules
already stated, bathes according to her or his capacity in the
morning for the three days of Vaisakha—the thirteenth, the
fourteenth (of the bright half) and the full-moon day, gets free
from all sins and obtains inexhaustible heaven (i.e. obtains
heaven eternally).

21b-26a. If a man, being restrained and pure, gets up on
the three nights (i.e. the days, viz. the twelfth, the thirteenth and
the full-moon day), and feeds, according to his capacity, ten
brahmattas, and, offering white or black sesamum seeds with
water to twelve brahmanas, would perform a solemn observance
saying *May Dharmaraja be pleased with me’, and would grati¬
fy the dead ancestors and gods, (then) the sin committed by
him during his life perishes at that moment only. He would
happily stay in heaven a myriad after a myriad (years). He,
honoured by all deities, would not see me only. O brahma^a, he
who, to gratify the dead ancestors and deities, devoutly gives
cooked food, jars full of water etc. on the three days, viz. the
thirteenth, the fourteenth (days of the bright half) and the full-
moon day, is freed from great sins.

26b-28a. He who, every day, would gratify brahmapas with
golden vessels full of sesamum seeds and water, destroys (the
sin of) the murder of a brahma^a. The sesamum seeds created
by Brahma should be given on the full-moon day of Vai^^ha
with devotion, for the good of the children.

28b-31. In this matter, listen to an old account, O you of a

V.98.32-44a

2113

good vow. The fruit of |he month of VaiSakha is very wonderful
'(when a gift is given) on the full-moon day (of that month).
Thirty days beginning with (the Sun*s) passing through Aries are
excellent. They are said to be superior to all sacrifices and holy.
Especially (holy) are the three days (viz. the thirteenth, fourteenth
the full-moon day) which are to be secured with a difficulty by
sinners. The full-moon day of Vai^akha is still more holy and is
-dear to Vi$pu. This day is the day of the beginning of the period
of the duration of the world called Varahakalpa.

32-36a. Formerly on this day Narayapa (i.e. Vi^pu) killed
these two pre-eminent demons—Hirapyak^a and Madhu, and
lifted up the earth. This lord performed these three (feats) only
on the thirteenth, fourteenth and the full-moon day, in the
bright half of the month of VaiSakha. Since then, O best brah-
mapa, due to the speciality, this full-moon day, the beginning of
the period of the duration of the world, is called purifying and
the proper witness of the feat. O br^mapa, what is the use of
the life of him, indeed harming himself, who, controlling himself,
has not bathed in the morning in Vaiiakha?

36b-38a. A woman or a man who restraining herself or
himself, has, according to proper rites, bathed in the morning on
the thirteenth and fourteenth, and-especially on the full-moon
day of Vai^akha, is freed from all sins. He who has passed the
full-moon day of VaiSakha without bath, gifts, worship, ^raddha,
or (other acts of) merit, has indeed hell as his abode.

38b-44a. There is no other sacred treatise like the Veda;
there is no other holy place like Ganga; there is no other gift like
a cow or water; and there is no other day like the full-moon day
of VaiSakha. He who being solely devoted to Vi$pu, gives a cow
with water (to a brahmapa) on the full-moon day of Vai^akha,
is especially the fourth of (i.e. in addition to) the three gods. A
man who has killed his mother or father, or who causes abortion,
or who violates his teacher's bed (i.e. his wife), gets free from
all sins on seeing a cow along with water. Those who, in this
earth, give a cow along with water according to the proper rite
(to a brahmapa) on the full-moon day of VaiSakha, liberate ten
earlier and ten later members of the family. Those who give to
the best brahmapas sugar, fruits, tambula, shoes and documents,
are declared to be fortunate in this world. He who gives jars with
^ems and wat^, cooked food, and golden presents on the full-

2114 Padma PurdJjo:

moon day of Vai^&kha, would obtain^ the fruit of a horse-
sacrifice.

44b-49a. Here also they relate an old account, and the con>
versation of a brfihmaoa with ghosts in a great forest. O sinless
one, formerly there lived a briLhmana DhanaSarman by name.
When he had gone to the forest for (collecting) kusa, he saw a
wonder. He who was frightened, saw three wicked and very
awful ghosts whose hair was raised, whose eyes were red, whose
teeth were black, who were emaciated, who were making various
sounds, and were running here and there. Seeing them, the bra-
hmana, afBicted with fear, speedily ran away. They too, crying,
went after him at that time. Being overpowered by the ghosts,
he spoke sweet words (to them).

DhanaSarman said :

49b-53. Who are you? Due to what have you been reduced
to this condition suitable for hell? Please protect me, afflicted
with fear, fit to be pitied, afflicted, a devotee of Visnu, very much
frightened, a poor brahmana who has come to the forest. That
Vi$ntt, the lord, Brahmapya, Kesava pleased with you through
compassion towards me, will give you felicity. That Visnu is like
the hmnp-fiower, has put on a yellow garment, and by merely
hearing his name great darkness goes (away). The god is without
origin and death, holds a conch, a disc and a mace. He is end¬
less; his eyes are like lotuses; he gives salvation to the dead.

Yama $aid:

54-55. The goblins were pleased by merely hearing the name
of Vi§nu. They lived in religious merit. They were controlled by
compassion and generosity. They were pleased by his words
and were impelled by his direction. The goblins, afiUcted with
the flood of hunger and thirst, said these (words) to the
brahmana:

The goblins said:

56-64. O brahmana, on seeing you and on hearing the name
of Vi$nu, we have reached another condition. We have become
kind. Indeed the union with the good removes sin, and joins
(a man) with virtue, and quickly spreads fame. Whom does the

V.98.65-76a

2115

moonlight of the nectar of a devotee of Vi§ou, which is full of
the elixir of life, and which gives great delight, not give joy?
This is named Kptaghna. This second one is Vidaivata. This
third one is Avaisakha, who is the (most) sinful of the three.
This sinful one always practised ingratitude. Therefore, his name is
fixed as K^taghna due to his (ungrateful) actions. This Kftaghna
was a Sudra named Sudasa in the former existence. Due to that
sin (of ingratitude) he has reached this condition. There is an
expiation for a very great sinner, a rogue, or for one who acts
malevolently to his teacher or master; but there is no expiation
for an ungrateful person. O brahmapa, having experienced (i.e.
lived in) groups of many hells with bodies enduring torments,
he has come to this stage. Without worshipping the deities, so
also without giving to the teacher and brahman as, he ate food all
alone. Therefore, he is (called) Vidaivata.

65-76a. This one known by the name Harivfra in the former
existence, was the king of ten thousand villages. Through anger,
egotism and atheism, he was always bent upon violating his
teacher’s orders. He who censured brahmanas, ate without
offering the (five) great sacrifices. Due to that sinful act, he,
having experienced the great peril of hell, was then bom as a
ghost called Vidaivata. I am the third one, AvaiSakha by
name. I am (most) sinful of the Gautama family, known by the
same name. I lived in Viprovasapura, and was a sacriiicer in the
former existence. I who follow the path as laid down in the
Vedic texts, did not bathe in honour of Vi§nu in the month of
Vaisakha. I did not give (any gift), or did not offer any oblation,
especially on the full-moon day of Vaisakha. During that month
I did not worship (Vi§pu) the killer of (the demon) Madhu. Nor
did I please the learned men. I also did not gratify dead ancestors
and deities with the gifts of jars containing water; and 1 did not
offer sesamum seeds with water to learned brahmapas. In that
month I did not honour, in order to gratify the dead ancestors
and deities with flowers, fruits, tambula, sandal, fans and gar*
ments. Not a single full-moon day of Vaisakha, giving complete
fruit, did I (even) observe by good deeds like a bath, giving gifts
or worshipping (Vi$Qu). Therefore, all my deeds done according
to the Vedic texts have become fruitless. Then I totally became

2116 Padma Purlh^a

a ghost named Avaisakha. I have fully told you this cause of (the
turning into ghosts of) all the three of us.

76b-80. (Please) be our emancipator from (our) sin, since
you are a restrained brahma^a. O brahmana, brahmanas, auspi¬
cious due to having done good deeds, are superior to holy places.
They liberate great sinners even though they have resorted to
(i.e. fallen into) hells. Between the two, viz. the man who always
bathes at the holy places like Gahga and the man who keeps the
company of the good—he who has the company of the good, is
better. Or, you who are exerting for us, (please) go to my son,
well-known as Dhanalarman, and inform him, O lord. He, who
exerts when some work of others has come up, obtains much
more fruit than obtained by sacrifices or giving gifts.

Yama said:

81-82a. Having heard those words of the ghost, Dhanasar-
man was extremely pained. Having recognised him to be his
father, fallen into hell, he entirely censured himself, and said
these words.

Dhanaiarman said:

82b-87.0 lord, I am the useless son of you—of Gautama. That
son who would not carefully liberate his father, would not purify
himself, or being rich, would not give (gifts, is useless). Even an
intelligent person has to note carefully that religious merit s
difficult (to understand), as you who are my father, have reach¬
ed this misfortune. You have not secured continuous happiness
from me. He, due to whom continuous happiness is obtained in
both worlds is called a son due to that. According to law, a
man has two teachers in this world—^his father and his mother.
Of the two also, the father is superior as his superiority due to
his (depositing the) seed is seen. What should Ido? Where should
I go? O father, how (i.e. what would be) your condition? I do
not know the true nature of propriety. I depend upon your
words.

The ghost said:

88-96. O son, listen to my true words. Due to the force of
future interest, I shall have bliss as a result of some religious

V.98.97-103

2117

merit. I who was performing the rites as laid down in the scrip¬
tures arrogantly, dishonoured the words of my teacher; (and
thus) I insulted my teacher. Due to the teacher’s insult, and the
man’s great delight, anger or pride, the religious merit perishes,
like glory due to bad conduct. A rite which is not against the
Vedic rites (should be performed) according to the rules laid
down in the Purapas. (But) through ignorance I performed only
the Vedic rites. O son, I never duly observed even a single full-
moon day of Vai^akha, which is a flame like that of the wild fire
for the fuel of sins, and an axe for the tree of sins. That man
who does not observe the vow of the full-moon day of Vai^akha,
would be Avaisakha. After that for ten existences he is born in
the stocks of animals. Then in course of time he would become
a ghost in the end. He somehow gets the human existence which
is hard to get. I shall tell you a great means which brings about
the liberation of a ghost; I had heard this in my former existence
from the mouth of my own teacher. O son, go home and bathe
duly in Yamuna. That full-moon day of Vaisakha, the beginning
of kalpa, and the giver of all good conditions, has come today.
The full-moon day is beneficial for the worship of the dead
ancestors and the deities in the later part of the day. A man
should devoutly give on this day even water mixed with sesamum
seeds, with water jars and food, to the dead ancestors.

97-103. That sraddha offered here (i.e. on this day) lasts for
a thousand years. He who feeds brahmapas on the full-moon day
of Vai§&kha, has his dead ancestors satisfied with each ball of
rice for a life time. Having duly bathed on the full-moon day of
Vaisakha, one should feed ten brahmapas with milk. There is
no doubt that by (doing) that he gets freed from all sins. Having
given white or black sesamum seeds along with water, be should
invoke their blessings. Saying, ‘May Dharmaraja be pleased’, he
should gratify his dead ancestors and deities. Just at that moment
only the sin that he has committed throughout his life, perishes.
The sesamum seeds created by Brahma should be offered (to a
brahmapa) with devotion on the full-moon day of Vaisakha and
should be applied to the entire body, O brahmapa. To him who
bathes with sesamum seeds mixed with barley grains (applied)
to the entire body, O brahmapa, Brahma gives a desired boon,
so also does Qharma.

2118

Padma PurdJ^a

104-114. He who gives, to please Dharmaraja, water-jars,
there is no doubt that he has liberated seven (members before)
him and seven (after him of his family). O son, give us that fruit
which is produced by devoutly bathing, muttering (prayers),
offering oblations, giving gifts and worshipping (Vi^iju) on
the thirteenth, the fourteenth and on the full-moon day (of
Vaisakha). Abandoning these two ghosts I shall resort to a posi¬
tion in the heaven; for, the end of the sin of these two has also
come by.

Yama said:

Saying *A11 right’ he left. Then the brahmaija took a bath
and gave gifts very much devoutly on the full-moon day of Vai-
£akha. Having devoutly bathed and being very much pleased, he,
when the full-moon day of Vaisakha arrived, gave many gifts and
gave them separately for his religious merit. Just at that moment
only, they, seated in an aeroplane, went to heaven. O best brah-
mana, they were pleased with his having given his religious
merit to them. The best brahmapa Dhanasarman also, who knew
the sacred texts, the law-codes and the Puraoas enjoyed many
pleasures for a long time and obtained Brahma’s heaven. There¬
fore, with great regard (for you), I describe in brief this most
meritorious full-moon day of Vaisakha, which purifies all. Those
men who, of a pure heart, bathe duly in the morning in the
month of Vaisakha, and worship (Vi§t3iu) the destroyer of
Madhu, are alone fortunate, blessed and they alone are bom in
the world as men having a purpose. The man who, having
bathed in the morning, worships (Vi§uu) the lord of Rama (i.e.
Lak$mi), and is endowed with (i.e. observes) all controls and
restraints, indeed destroys his sin.

115-128. Those who, being controlled, bathe in the month
of Vaisakha have alone overcome death; are alone fortunate
among men; they alone are free from sins; they alone do not
enter (a mother’s) womb (i.e. are not reborn). That month of
Vaisakha, even a small meritorious act alone in which would be
equal to (merit done in) a day of Brahma, roars with sacrifices
and austerities and giving of gifts. Even the quality of viciousness
of a man who bathes and worships Vi$tiu at sunrise in the month

V.99.1-7

2119

of Vaiiakha, tends to make his body pure due to his contact
with a drop of water. Till that Virat, Vi§ou, the dear lord of
Rama(i.e. Lak$mi)does not arrive, sins, having got upon a
man’s body move there. The steps which a man puts for going
to a holy place in the month of Vai^akha, again become equal to
horse-sacrifices, due to recollection of Sri Madhava (i.e. Vi§uu)
and by reciting his name. The month of Vaisakha, dear to Vi$Qu,
burns, when a (daily) bath is taken during it, many grave sins
like (the mountains) Meru and Mandara. O brahma^a, to favour
you, I have, in brief, told you this greatness of the month of
Vaisakha, which destroys the sins of the listener. He too, who
will devoutly listen to this account narrated by me, will be free
from sins and will not see me. The many sins like the murder of a
brahmaqa committed (by a man), definitely perish by performing
the rites (narrated above) in Vaisakha. A man who has duly
bathed during Vaisakha would liberate thirty former, thirty later
dead ancestors, so also thirty far and near ancestors. On one
side are all holy places and sacrifices with presents, and on the
other side is the month of Vaisakha (in) which (the vows are)
properly observed. Since this month of Vaisakha is very dear to
that lord Vi^pu of excellent deeds, it is superior to all (sacrifice
etc.). O lord of the earth, having got what I told about the month
of Vaisakha, do not entertain any doubt whatsoever. In this
matter listen to a wonderful, old account. Though the account
should not be told (to anyone), I shall tell it to you.

CHAPTER NINETYNINE
KaSyapa*s Advice to King Mahlratha

Yama said:

1-7. Formerly there was a well-known king named Mahi-
ratha who had obtained great power and wealth due to his
former religious merit. He merely confined himself to amorous
play with his wife who subjected him to lust. He was addicted

2120

Padma Purdxia

to that vice only, and was not settled in piety. Having trans¬
ferred (the administration of) his kingdom to his minister, the
king enjoyed the objects of senses. He, moving in the company
of beautiful women, and averse to royal offices, did not consider
(i.e. care for) his subjects, wealth, religious rites, material
welfare and (other) acts. He only had desire for the amorous
play with beautiful women. After a long time his family priest,
KaSyapa, thinking in his mind that a preceptor who, through
folly, does not ward off the king should be known as a sharer
in the sin, spoke righteous words to him. (He also thought:)
*If he disregards the words of the family priest though admoni¬
shed by him, then the family priest is not at fault. The king
shares the entire fault*:

8-13. “O listen, O king, listen to the words of me—your
teacher—which are accompanied with piety and substance, which
arc unbroken (i.e. clear) in meaning, which are significant and
are free from (selfish) desire and passion. This alone is a great
religious merit to live in (i.e. abide by) the words of the pre¬
ceptor. A small order of the teacher (if followed) increases the
life, wealth and happiness of kings. You have not gratified
brdhmapas with gifts; you have not worshipped Vi§uu. You
have not observed any vow; you have not practised any penance;
you have not visited a holy place. You who were under the
influence of lust, did not think of yi$uu*s name. Oh! due to the
company of cowards you did not keep contact of the learned.
To whom are beloveds, carrying the chowries of Cupid, not dear?
But they are fickle like the leaves of kadall due to violently
moving wind. Men of large hearts are not satisfied with things
unsteady like ripples, pleasures transitory like the knittings of
eyebrows, and youth that is drunk (i.e. enjoyed) for a short
time.

14-17a. What is the use of knowledge, penance, sacrifice,
political wisdom, or what is the use of a discriminating mind to
him whose heart is taken away by women? Religious merit
alone is the friend that follows (a man) after (his) death. All
else perishes along with the body. (A man) should collect
religious merit gradually, as the ants put up an anthill. With
religious merit as his companion, he crosses darkness difficult
to cross.

V.99.17b-36

2121

17b-19a. O best of kings, do you not know the flurry of
xnen*s life which is unsteady like the violent billows on water
sent up by wind? What is the use of senseless ornaments to
them who have politeness as their jewelled crown, truth and
piety as the ear-rings and sacrifice as the bracelet? The kinsmen
leave the dead body on the ground like (a piece of) wood or a
clod and turn away.

19b-26. Religious merit (alone) goes after him (i.e. the
dead man). Why do you not get up and run, when all (your
relatives) are going away, your (span of) life is decreasing and
your existence is being cut off? The family, the sons, the wife
etc., the body, collection of wealth belong to others and are
uncertain. Good or bad deeds alone are yours. When, leaving
everything, you who are helpless, should go, why is it that you
are attached to worthless objects? Why do you not do your
duty? How will you, the dead one (i.e. after death), go all alone
along the path in the forest where there is no rest, no support,
no provisions for the journey and without a spiritual teacher?
Nobody will go after you who have started (along the path
after death). (Only) your good and bad deeds will follow you
who will be going. Being careful, resort to the deed which is
told by the sacred texts and the codes of law, which is proper
for your family and place, which is beneficial; and resort to good
conduct based on piety. One should give up worldly prosperity
and love of sensual enjoyment if they are bereft of virtue. All
pleasures like worldly prosperity and sensual enjoyment are had
by means of virtue.

27-29. Day and night one should practise the control of
senses and deep abstract meditation, for one whose senses are
controlled is able to keep his subjects on the (right) track. Wealth
which is very fickle like glances of a very bold woman lives with
kings for a long time through discipline due to great effort. (But)
the wealth of those who are given to lust and pride, who do
things thoughtlessly, and who are fools, perish along with their
life.

30*36. Large-hearted persons do not dance (with joy) duo
to prosperity which is (first) seen and which (later) disappears.
An ocean does not increase in size due to rivers that come or go.
Between an evil habit and death, evil habit is said to be trouble-

2122

Padma Purd^a

some, for the addicts to a bad habit go down and down, while a
king who is not addicted to a bad habit, goes to heaven. Vices,
especially due to lust are difficult to end. Give up this lust which
is hostile to piety. There are also the kingdoms of the foolish,
thoughtless demons of bad conduct, which are enjoyed due to
their luck. Those accompanied by sins, are not stable in this
world. They vanish as fuel does due to the contact of fire. He
whose heart, while he walks, stands, is awake or sleeps, is not
given to thought is certainly dead. Since a teacher is said to be
the adviser of the learned those near whom stand calamities,
should hold on their head (i.e. should honour) words of advice.

37-41. A wise man accomplishes his objects after giving up
the fever of the (addiction to) objects of senses by means of his
mind which is in equilibrium, which is steady, and through a
practical scheme. The mind of beings like a child, (though) taken
(away) from foul things goes to good things and (again) from
them to the other (i.e. foul things); therefore one should drive it
(away) with force. A king, accepting the opinion of the old who
see (i.e. know) the righteous conduct, should control one's mind
going astray. Riches do not help, nor friends, nor kinsmen; the
movement of hands and feet (does not help); going to another
country (does not help); freedom from bodily suffering (does not
help); so also resorting to holy places. One can get the highest
position by muttering (prayers) with mind devoted to Him.

42-46. Therefore, a wise man should certainly strive to
control the mind remaining in the objects of senses, as the
driver (of a chariot) controls the horses. O king, you, being
restrained, should do that of which you are deprived, and (which
was done) by devotees getting the respective fruits. Therefore,
also listen now. A man who is erring should ask (i.e. consult)
his wise friends. It is proper to do what they would say when
asked. He who desires bliss, should, by all means, curb his lust
and anger, since they are bent upon harming his bliss. O king,
lust is a great, powerful enemy residing in the body. A man who
longs for bliss should not go under its sway.

47-50a. This Cupid (i.e. lust) was formerly burnt with the
fire from his forehead by the trident-holder, god of gods (i.e.
Siva), and was rendered bodiless. Such was the situation. When
this mind-born one desires to strike a woman, he resorts to the

V.99.50b-69a

2123

body of men, and manifests his nature. He maddens a man by
invisibly resorting to his body when he again and again thinks of
the form of a woman. In the same way he also maddens the
body of a woman. There is no doubt about it.

50b-69a. Therefore, O king, his name has come to be
Smara, due to his being remembered (i.e. thought of). O hero,
be has any colour. He would resort to (i.e. put on) any garment.
Due to the light of his lustre he would go to a condition free
from the stream of tears being drunk. Having taken up the
form of a woman he would delude even a courageous man, and
having resorted to (the body of) a man he would cause a woman
to melt. O king, he is but natural; (though) bodiless is present
in a body. How is (then) sin done in the case of the body? Who
is more impure than him by reaching whom the pure products
of a cow and the oblations become impure (just) in a moment.
The (people in) this world, smelling their own foul odour,
seeing their own feces, troubling their own noses, do not get
disgusted. Who is more impure than him reaching whom agree¬
able food, fragrant food and drinks become impure? Food,
reaching his belly would give up its nature; its impurity mixed
with insects is quickly realised. Yet, O king, in the body he
gives up his own nature, and goes to a dog’s condition in the
body full of the foul smell of insects. There is no doubt that lice
or insects are produced there. That insect causes bursting; and
there is an awful itching. It would create agony; and would
shake the entire body. That scratching rubbed by the tips of the
nails is allayed. Like that is the pleasure of a sexual union.
There is no doubt. Thus a man enjoys pleasures. He also drinks
(i.e. eats) good eatables. The fire (in the body) digests (the food)
that is there, and would drop the feces at the anus. The fluid there
that has become strong, becomes excessive. Being pure, and of a
pure vigour he goes to the place of Brahma. The vigour does not
obtain a seat, and remains unsteady. He is dragged by samana
(i.e. vital air having its seat in the cavity of the navel and
essential for digestion); and is carried by that air. In the skull
of beings there are five insects. These two are at the root of the
ear. Then there are in the seat of the eyes; O king, they are of
the size of the small finger. They are red-tailed. The black-tailed
have the colout of fresh butter. There is no doubt about this.

2124

Padma Purd^a:

Well-being to you, hear their names from me who am telling
them. The two insects Pihgall and ^rngah are at the root of the
ear. The other two, l^rngalt and Jahgalu remain in the interior
of the eyes. There is no doubt that there are a hundred and fifty
insects like that. All remain in the forehead and are of the size
of a mustard. There is no doubt that all suffering from skull-
disease get disturbed.

69b-77. I shall (now) tell about another great insect Prajd-
patya. It has the size of a rice-grain and its colour. There is no
doubt about it. O king, listen, there is a couple of hair in his
mouth. The intelligence of beings is perishable at that moment
only. There is no doubt about it. That vigour falls in the form
of a fluid into the mouth of that Prajapatya remaining in its own
seat. There is no doubt about this. It happily drinks that vigour
(i.e. that fluid) and becomes intoxicated due to that. Breaking
the place of palate only, it remains unsteadily. The arteries
(called) I4dy Pifigald and Su^umnd are stationed there. By its.
own power the artery is shaken for a moment. (Then) O king,
there is the itching for sex in all beings. The penis of the man
expands, so also the vulva of the woman. The woman and the
man, getting mad, are then united. Due to rubbing of one body
with another, there is a momentary pleasure. Then there is the
same kind of itching. O hero, such a feeling is indeed seen
everywhere. This consequence of the (enjoyment of the) objects
of senses is unpleasant.

78-82a. Virtue alone, practised duly is better. Resorting to
firmness then, practise virtue alone. This is the unsteady breath
which, in a moment, has hundreds of goings and comings. The
life of men is dependent on it. Who causes delay in (the practice
of) virtue? Oh! the heart of a man who has reached even a
hundred (years) would not keep away from the prohibited senses
of objects. Sexual desire can never be pacified by enjoying senses
of objects. Like fire with oblation it again enhances.

82b-93. Who else, but the soul-lord Rama—the lord Vi^nu,
is able to free the mind taken away by an unchaste woman?
Therefore, due to the foulness of lust everything becomes fruit¬
less. You have age (i.e. you are yoimg) even now. Practise what
is beneficial to you. On one side are all virtuous deeds causing,
the destruction of the sins of sinners, and on the other side^

V. 100.1-4

2125

there is always the month of VaiSakha, dear to Vi^^u. Murder
of a brahma^a, drinking liquor, stealing, cohabiting with one*s
teacher’s wife are declared to be great sins by best sages. The
month of VaiSakha would destroy all the great darkness of sins
committed by men through mind and body by means of a vow;
as the sun would totally destroy darkness, in the same way the
month of Madhava would remove (sins). Duly practise (the
vows) in that month. O king, having abandoned, due to the
powerful religious acts performed in the month of Vaisakha, the
great, awful sins committed from birth, men, being delighted
reach the city of Vispu. Even sinners, if they practise (vows
during) even one Vaisakha with devotion, go to Vijpu’s abode.
Therefore, O king, you too, bathing (every) morning, duly
worship (Vi^pu), the enemy of (the demon) Madhu, during this
month of Vaisakha. As the cover of a rice-grain or the black¬
ness of copper go away due to the act (of pounding or rubbing),
in the same way, O hero, the sin of a man goes away (by means
of a rite). Like (the cover of) a rice-grain, the natural impurity
of a man is abundant. There is no doubt that it perishes.
Therefore, do a bright deed.”

CHAPTER ONE HUNDRED
Carnal Enjoyment Is Sinful

The king said:

1-4. I have been advised by you with words that are like
the water of the milky sea, that have a viewpoint that is cool
and pure, that are true and beautiful. O dear one, you have made
me drink the nectar which has not come up from the ocean,
which is not a substance, which is a medicine for the calamity,
and which removes the disease in the form of the worldly ex¬
istence. O brahmatia, it is said that contact of the good gives
delight to men, removes their sins, is a medicine for their life,
and destroys old age and death. Due to the association of the
good only, those desired objects difficult to obtain, are
obtained.

2126

Padma Purdtja

5-1 la. For him, who has bathed with (i.e. in the water of)
Gahga in the form of the company of the good, which removes
sins, what is the use of (giving) gifts, (visiting) holy places,
(practising) austerities and sacrihces? The good who know the
ways of the world, who are tranquil, are the final emancipation
for men who sink and come up in the ocean of the worldly
existence, area strong boat for those who sink in the water (of the
mundane existence). O lord, that my feeling desiring the happi¬
ness through lust only which was formerly there, has been revers¬
ed due to your sight and your words. One would lose a thousand
existences for the happiness in one existence. A wise man
collects the (fruit of) thousands of existences by means of (i.e.
in) one existence. Oh! O brahmapa, by me, a fool, whose heart
was longing for carnal pleasures, my own good has not at all
been done. Oh! (great was) the delusion of my mind due to which
I threw my soul into an awful calamity, ending in misery and
difficult to overcome. O holy one, I am pleased (as) I have been
roused by your words.

1 lb-14. Please liberate me by giving me advice. Since you
advised me due to my former meritorious deeds, I am (now)
especially purified with the dust of your feet. O best among
speakers, describe to me the rite of the month of Vaisakha,
which you have said to be removing all sins. O brahmapa sage,
for my emancipation from the sins (please) tell me: What are
the gifts in that month? What (kind of) bath is prescribed? Who
is the deity? Which are the rules?

Yamasaid:

15. O brahmapa, that glorious Ka§yapa, the treasure of
compassion, who was thus addressed, said words which were
meritorious, auspicious and beneficial to all.

KaSyapasaid :

16-19. A wise man has to explain to you what is asked
with a mind capable of putting together the earlier and later
(ideas), and not to mean person of a wicked mind. There
is no doubt that by giving in that way a good (i.e. proper)
opinion to him who is engaged in sinful activities, the proper

V. 100.20-32

2127

fruit of giving knowledge is obtained. One should not speak to
anyone when not asked; so also to him who is asking unjustly. A
wise man, even though he knows (the truth), should behave
towards the people like a dumb man. (But) he should speak to
his learned disciples and sons, though he is not asked. The good
of those who have faith is (always) superior.

20-28a. O king, due to my words and due to certain religious
merit you had acquired before, now you have become one of a
pure heart. Your body having a sinful condition has now gone
due to (your) having resorted to me. Due to your having heard the
knowledge of religious merit, it has (now) become one having a
meritorious condition. A body is of a sinful condition; it is
known as unrighteous and is without knowledge. The other
which is of (i.e. practises) good vows should be known as
righteous. The third one intended for enjoyment of religious
merit, and suffering (fruit of) impiety is beyond the senses. Thus
those who know religious merit say that the body is of three
kinds. As there is the enjoyment of the good deeds and there is
salvation, it is of three kinds. The body of a sinful condition is
called sinful. Now, the body of you who are having devotion
to your teacher, who are following my words (of advice), and
who are hearing the nature of religious merit, has become of the
nature of religious merit. By that only spotless purity, proper
for religious rites, has been produced. Due to luck the minds
and acts of bodies of men undergo a change from time to time.
Now indeed your body moves on to piety. Therefore, I am
inviting you to the excellent bath in the month of Vai^akha.

Yama said:

28b-32. Then that family priest Ka^yapa urged the king to
bathe, (give) gifts, worship (Vi$uu), and perform proper rites, as
formerly told in the sacred texts, in the month of VaiSakha. The
sage spoke to the king as told (in the holy texts). He made him
hear the essence of (Vi§uu*s) hymn, and taught him Vi§uu*s
worship, having heard and studied which he would obtain the
proper fruit. He made him (a man of) pure devotion. The king
also performed (the rites) according to the rules. The perform¬
ance (of rites) in the month of Vais^ha is praiseworthy. He
listened to it with respect.

2128 Padma Pur&t^a

33-39. The best king devoutly performed morning bath, (got)
water for washing the feet with, (offered) oblations and worship¬
ped Vi^au. He also made an offering of eatables (to Vi§^^u). That
best brahmapa who gives gifts according to the rules and with
respect, and who performs the rite like this, who devoutly,
every day and every year does like this, goes to the abode of
Vi§tiu. Then in other months he again becomes one sporting
with the breasts of beautiful women, and has the only desire of
■enjoyment, according to his liking. He being under the influence
of lust, does not follow the rule of piety nor does he consider
the royal affairs, except in the month of VaiSakha. O best
brahmaQa, even for the great, this mind-born (one), born with
the body, is difficult to resist. The course of desires is beginning¬
less, since the women who are endowed with (beautiful) hair
and collyrium, whose touch is bad, who are dear to the eyes,
who have flames like those of fire, burn a man like grass (i.e.
hay). Carnal desire is an awful enemy duly living in the bodies
of men. It is full of the smoke of delusion, is sinful. Whom has
he (i.e. it) not blinded?

CHAPTER ONE HUNDRED ONE
King Mahiratha Goes to Abode

Yama said:

1-7. Then the king, observed by the glance of Death, and
with his body emaciated due to consumption caused by extreme
sexual enjoyment, died. He was being taken by the attendants
of Yama, was repeatedly being beaten, was wailing with loud
cries, and remembered his sins. Then Vi§ou*s messengers, having
come, beat my followers, and saying, ‘He is righteous*, they put
him into an aeroplane. The king, with his sins exhausted due to
the morning bath in the month of Vais&kha, and being praised
by the hosts of celestial nymphs, was taken to Vi$ 9 U*s city.
Then, thinking that he was unrighteous, the king was again put
by the divine messengers at the behest of Vi§uu, not far from the

V. 101.8-24

2129

path to hell. While going, he heard the various wailings of
heings, being roasted in hell. Hearing the very awful cries of
the sinners being boiled, the king was amazed and became
■extremely afflicted.

8. He said: **0 messengers, what is this awful wailing that
is heard and is not heard again. Please tell me the reason of it.**

The messengers said:

9-17. Beings who have abandoned bounds of morality,
who are sinful, and who are bereft of (good) behaviour are
thrown into awful hells like Tamisra. Those who have committed
sins here (i.e. in this world), after death resort to the path of
(the abode of) Yama, suffer very terrible grief. Being dragged
hy fierce men of Yama, and fallen into darkness, they are eaten
up by very awful dogs, foxes, carnivorous animals, crows, herons,
cranes etc. and by wolves and tigers having fire-like mouths and
by serpents, scorpions etc. Being burnt by fire, being pricked
by thorns, being cut off by saws, being troubled by thirst, and
being oppressed by hunger, so also by awful hosts of diseases,
fainting at every step due to the odour of pus and blood, they
ure at times boiled in oils, at times beaten with pestles, are
roasted in iron-vessels or at times on stones. At times they eat
^hat is vomitted; at times (they eat) pus and blood. At times
they eat feces; at times awful flesh at places with a foul smell.
At times they are eaten by insects with fire-like mouths.

18-24. They, wailing in various tones, are again and again
roasted in houses where, in the heaps of hair, blood, flesh,
marrow and bones, the dead bodies are scattered in a disorderly
manner and are clearly eaten by insects, which (houses) are des¬
troyed by the mouths of crows, herons and great vultures and have
crores of bodies put very closely without interstices, which have
saws and small flat stones for grinding and have no oil, which are
made of trees with sharp thorns, and have the pillars of iron, oil
and marrow, which are bright with pillars with fierce flames and
razors, thorns and nails, which are full with the hot puscff
Vaitaraoi, and the breasts of men and women cut off with
awords, and which are awful on account of being seized with
fearful darkness. JThey have nooses tied round their necks; at

2130

Padma Pur&net

places they are surrounded by serpents; at places they are
squeezed by machines, and at places they are dragged with their
knees (seized).

25-29. O king, the sinners, doing bad acts, and wailing,
with their backs, heads and necks broken, with their throats
choked, (appearing) very awful, they with bodies capable of
suffering torment, being whirled in an apartment on the top of
the house, are troubled. They wail along with the enjoyment of
sensual objects. All beings suffer this (due to) what they have
done before. The union (that was had) for love with another’s
wife, gives pain. The enjoyment of objects of senses for a short
while, has turned out to be giving pain for many years. O best
king, having got the touch of the breezes coming from the body
of you who bathed duly in the morning in Vai^akha,they are
delighted for a moment and due to your lustre have become
strong. Therefore, they who remain in the hell are free from
wailing. Even the name of those who have a meritorious char¬
acter is said to lead to happiness. The touch of the breezes that
had the touch of their bodies causes delight.

Yama said:

30-32a. Hearing these words, the king, the treasure of com¬
passion, said to the messengers of Vi$i;iu of wonderful acts: ’The
heart of the good is indeed soft like fresh butter, which heated
with fire, certainly melts.”

The king said:

32b-39a. Abandoning an oppressed and unhappy being, I
am not able to go. Fie upon him who, though capable, does
not remove the affliction of the oppressed. If these beings became
happy due to the touch of the breezes that left after touching my
body, then you may take me there. As the sandal-trees that
remove the torment of others purify sandal, in the $ame way
those men who remove the affliction of others purify their
mother, are blessed. Those alone are the good, who, in this
world remove the affliction of others, and for whom their life is
(as insignificant) as a blade of grass in the matter of removing
the affliction of the afflicted. This earth is sustained by those

V.101.39b-57

2131

men who are bent on (doing) good to others. The constant
happiness of mind is heaven; it may resemble hell (outwardly).
Therefore, the good are always happy with (i.e. due to) the
happiness of others. It is better to fall into hell, it is better to
die, than having pleasure for a moment except the one that is
had by removing the affliction of the afflicted.

The messengers said :

39b-45a. Sinful beings are roasted here in the awful hell.
They live by (the fruits of) their own deeds. There is no place
for misunderstanding. Those who have, in the other world (i.e.
on the earth), not given (gifts), not offered oblations, or (have)
not bathed at a holy place, (have) also not obliged (any one), or
(have) not done, with devotion, a great meritorious act, (have)
not offered sacrifices, (have) not practised penance, (have) not
muttered (prayers) with joy, are roasted in awful hells. Those
who are of a bad character, whose practices are bad, who are
condemned due to their diversions and food, who harm others,
who commit sins, who amuse themselves in a bad manner, who
cut asunder the hearts of others with words cutting the vitals,
so also those who sport with the wives of others, are roasted in
a hell. Come on, O king, we shall go to Vi§i>u*s abode. It is not
proper for a meritorious person like you to stay here hereafter.

The king said :

45b-57. O messengers, if I have done meritorious deeds,
then why am I brought along this path leading to hell? Or what
is my great religious merit? I, given to carnal pleasures, have
not done any meritorious act like that. (Then) how shall I go
to the city of Vi§i;iu? I have a doubt.

The messengers said:

It is true, you, with your mind influenced by lust, did not
do a meritorious act, did not perform sacrifices, did not eat the
leftovers of a sacrifice; but, formerly, you, impelled by the
words of your teacher, bathed duly in the morning (every day) in
the month of Vaisakha for three years and devoutly' worshipped
Vi§pu, the lord of the universe and the killer of (the demon)
Madhu. He to whom his devotees are dear, destroys the stream

2132

Padma Purana

of major and heinous sins. O lord of men, by means of that,
the essence of all religious practices, he being honoured by the
hosts of gods, is taken to an auspicious place. Vi$ou, when
worshipped, destroys even major sins. In the same way the
month of Vaisakha is declared (to be destroying sins) by
Brahma. As by a spark of fire a heap of grass (hay) is burnt, in
the same way by the (daily) morning bath in Vaisakha the
stream of sins is burnt. As long as a man does not bathe in the
morning (every day) in the month of Vaisakha, even the major
sins originate in his body. A man who is engaged in vows as
laid down (in sacred texts), is freed from streams of sins due to
devotion to Vi§t;iu and would go to Vi§nu’s abode. O lord of
men, since, formerly you did not do meritorious acts from your
birth, you were taken along the path to hell. Now, O lord of the
earth, being praised by us and the hosts of gods quickly go by
an aeroplane to Vi?tiu’s abode.

CHAPTER ONE HUNDRED TWO

/STmg Mahiratha Gives Part of His Merit to the Sufferers in Hell
Varna said:

1-4. O brahmana, then the king, the ocean of compassion,
afflicted by their grief, spoke politely to Vispu’s messengers:
“The good ones look upon the protection of the frightened one
as the fruit of affluence, nobility of birth and meritorious deeds.
If I have some religious merit (to my credit) then, by means of
that let these beings, free from their sins, go to heaven. I shall
live in their place.’* Having heard these words of the truth¬
ful king, they, thinking of his truthfulness and generosity, said
these words to the king:

The messengers said:

5-11. O king, due to this your kind deed and your words,
your religious merit, especially the accumulated one, has in-

V.102.I2-21

2133

creased. They know that a bath, gift, muttering, sacrifice,
penance, worship of deities etc. which is done in the month of
VaiSakha, gives an inexhaustible fruit. A sacrificer ora donor
plays in heaven with the gods in ponds having golden lotuses and
at the root of the desire-yielding tree. Being sung by the bevy of
divine young beautiful damsels he is delighted. By giving water
and food a man obtains the auspicious heaven of Varu^ia. One
who gives a cow easily liberates seven (members) of his family.
By giving a horse a man goes to the Sun’s heaven. A man who
imparts knowledge goes to Brahma’s heaven. Similarly by giving
gold a man goes to the abode of gods. In the same way, one who
gives his daughter (in marriage) goes to Visttu’s world. A man
who bathes in the month of VaiSakha, gives gifts after worship¬
ping Vi§iju, obtains all his desired objects and reaches an
immutable place.

12-14. On one side are penance, gifts and rites like sacrifices
and extraction of Soma juice, and on the other is thegreat month
of Vai^akha observed properly. O king, the good deed which
you formerly did even on one day of the month of Vaisakha is
more than all gifts. O king, O treasure of compassion, give,
through pity, your religious merit of a day to the afflicted ones
being roasted in the hell.

15-20. There is no virtue like compassion. There is no
penance like compassion. There is no gift like compassion. There
is no friend like compassion. A man who gives his religious
merit (to others) always gets religious merit a lakh times (more);
especially due to pity your religious merit would increase. A
man who removes the affliction of afflicted beings, is alone
blessed in the world; he should be known as born from a
portion of Visiju. Give duly, repeating thrice, the religious
merit of your bath, gifts etc.—destroying all sins—which you did
on the full-moon day of Vaisakha, to these, by keeping lord
VisQU as the witness; by that they would obtain heaven. Sibi,
the ocean of fame, gave formerly, through kindness, his flesh for
(saving the life of) a pigeon, and the ocean of compassion shines
in the heaven.

21. The royal sage Oadhici also gave the collection of his
bones, and obtained glory, the moonlight to the three worlds,
and inexhaustiblerheaven.

2134

Padma Pur&na

22-32. The royal sage Sahasrajit abandoned his dear life for
a brahma^a, and he of a great fame went to the best heavens.
We think that a man does not get that happiness even in salvation
which he gets by offering complete satisfaction to an afflicted
being. O king, O wise one, due to this deed you have, employing
your courage, become the foremost among donors in the tales
(about donors). Seeing (i.e. knowing) your intention, your re¬
ligious merit, pity and your very firm gift, we also, speaking
meritorious things, have made an effort to speak. O king, if you
like, then without delay, give your religious merit, burning their
torment and affliction, to these.

Thus addressed, the kind one, making the mace-holder
(Vi§tiu) the witness, duly gave, repeating thrice, his religious
merit to them. All those beings, free from the torments inflicted
by Yama, got into an excellent aeroplane, and being delighted
and saluting, praising and looking at him, went to heaven, when
he gave them the religious merit that he had earned on a day of
the month of Vai^akha. Having accepted the religious merit given
by the king, which was earned (just) on a day of the month
of VaiSakha, all of them, freed from hell, got into an aeroplane
and went to heaven. This is the wonder. Strange is the host of
beings on the earth, and strange iji many ways is the devotion
arisen in them. In the same way, the path of action is strange;
(and) the heap of its powers is strange. He who is being praised
by groups of sages, who has got more religious merit due to
that particular act, who is being saluted by the attendants of the
lord of the world, went to that highest place that cannot be
obtained by meditating saints.

CHAPTER ONE HUNDRED THREE
How to Meditate on K^a in Vaiidkha

Yama said:

1-8. O best brahmaoa, I have narrated in brief some impor¬
tance of the month of Vaisakha, especially of the full-moon day.

V.103.9-18

2135

He who recites this account dear to Vi$Qu in the month of
Vai^akha, getting purified quickly goes to Vi^^u's abode and
gets delighted (there) for many kalpas. This (description of the)
greatness of the month of Vai^akha, the life of the king and our
dialogue are blessed, give fame, long life, are a great means of
securing prosperity, lead to heaven, give prosperity, delight, are
praiseworthy and destroy sins. Having heard and recited it
duly, and delighting the one dear to the mind, there would be
(i.e. take place) devotion, due to which there would be the
destruction of sins. O brahmaoa go, as you desire, from the
world of gods. Your kinsmen, having dropped (i.e. put) your
body on the ground, are still weeping. Go, as it were, you have
just got up from the sleep, before your body is quickly thrown
(i.e. put) into fire by your kinsmen that are weeping. By my
favour you have heard this path of religious merit. Do it pro¬
perly. By doing it, you will be united with gods at the (proper)
time.

Suta said:

9-12. The brahmapa, having heard these words of the god,
and having saluted the lord of Dharma (i.e. Yama), and with
his mind pleased, again fell down on the ground due to the
favour of Yama from there; and being attended by his kins¬
men, he got up as if he had been asleep. The brahmapa himself
performed this rite on the earth year after year, and made men
bath in the month of Vaisakha. On the occasion of the meri¬
torious bath in the month of Vaisakha, I have told you this
dialogue between Yama and the brahmaqa.

13-14. To him, the wise one, who would bathe in the
month of Vaisakha, dear to Vi§pu, and gives gifts, (performs)
sacrifices and good deeds with great devotion, the place of
Vi$Qu is not difilcult to get. He who with a concentrated mind
listens to this greatness, due to the Sun*s being in Aries, goes,
being freed from all sins, to the highest place of Vi$pu.

The sages said:

15-18. O Suta, O very wise Suta, you, of a very kind heart,
have told (us) the greatness of the month of Vaisakha which

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Padma Purd^a

destroys sins. You have (also) told us the restraints which are to
be observed, and also the worship, bath (to be done and) gifts
(to be given) according to the statements in the sacred texts and
the codes of law, so also (you have told us) how Vi§ou, who
destroys sins, is pleased. Now we desire to hear about the medita¬
tion that liberates one from the worldly existence, of the mag¬
nanimous Kf§na dear to his hosts of devotees.

Suta said:

19-20. O sages, all of you (now) listen to (the account) of
Kf^pa, the soul of the world, the life of the cows, the cowherds
and the cowherdesses, and moving in Vyndavana. O brahmaoas,
once Gautama asked Narada (about this). I shall tell you about
that meditation which he had told him.

Narada said:

21-25. A man of sharp intellect should always remember
the excellent Vrndavana which appears forth with the fragrant
honey dropping from the host of flowers; which is endowed with
beauty, being bent due to the mass of new sprouts of good
trees; which is surrounded by creepers charming with blossom¬
ing fresh sprouts; which is auspicious. He should think of the
desire-yielding tree in it, which (tree) was resounding with the
hummings of the wandering bees, which were coming out from
their mouths and which were sweet due to their enjoying
the honey of the blooming flowers ; and also resounding with
the birds like pigeons, parrots, sarikas and cuckoos; which was
full of (the peacocks) the enemies of serpents, dancing here and
there; which was constantly served by breezes carrying the
drops from the tossing waves of (Yamuna) the daughter of
Kalinda, which (breezes) were dusty due to the mass of pollen
from the interiors of full-blown lotuses, which were intent upon
tossing about the garments of the women from Vraja with their
feeling of sex inflamed; which had shoots and new sprouts, the
leaves of which were like emeralds, the buds of which were like
the mass of the lustre of pearls, which had many fruits of the
colour of lotuses; which was the greatest; which was
always served by all the seasons; which gave the desired objects.
A cautious, wise man should remember a golden ground which

V. 103.26-51

2137

is bright like the sun risen on the mountain with bright golden
peaks; which has lustrous jewelled floor; which is shining with
the pollen of flowers: which has six parts under it (i.e. the tree)
having a shower of the drops of nectar.

26-51. Thinking of the eight-petalled tawny lotus on the
greatest seat for abstract meditation, arranged on that jewelled
floor, and bright like the sun, one should think of Mukunda (i.e.
Ktsiia) seated comfortably in it; (of Mukunda) (who was) like
the mass of clouds of split up collyrium; and who was bright
like a fresh blue lotus; whose mass of hair was very glossy, dark,
dense and curved; whose crest of the peacocks* tails was bright
and charming; who was endowed with the flowers of the divine
tree fondled by bees; whose ear ornament was a blooming fresh
lotus; who had a bright mark of yellow pigment on the base of
the forehead bright with unsteady bees; who had the bright
cilli-bow; whose face was charming like the autumnal complete
orb of the moon without spot; whose eyes were large like petals
of lotuses; whose mirror-like cheeks were brightened with jewell¬
ed and bright ear-rings of the shape of crocodiles; whose nose
was raised and charming; whose lips were more beautiful than
red lead; who had brightened the quarters with his gentle smile
resembling the moon, the kunda and the mandara (flowers);
whose charming conch-like neck was bright due to the neck-
ornament accomplished with the mass of excellent sprouts and
flowers; whose shoulders were adorned with spreading garland
of santanaka flowers from which were hanging the intoxicated
noisy bees; who was shining with the sun in the form of the
Kaustubha gem glittering in the sky in the form of his large
bosom shining with a series of garlands; whose raised shoulders
were well-marked with the auspicious curl of hair on his bosom;
whose hands reaching his knees were large and round; who had
a little wavy belly; whose hair (on his belly) resembled a swarm
of female bees; who had put on armlets, a line of bracelets, a
neck-ornament, a girdle, and anklets fashioned with various
jewels; whose slim body was tinged with yellow divine fragrant
unguents; who had put on a yellowish garment round his round
hips; whose thighs and knees were lovely; whose shanks were
round and beautiful; who had censured the lustre of the tortoise
by means of th^ lovely and raised foreparts of his feet; whose

21S8

Padma PurS^a

lotus-like feet were beautiful, shining like mirrors of emeralds,
bright with excellent nails and having the sheaths of red toes;
who was charming as his reddish palms and soles were marked
with (signs like those of) fish, goads, cupid*s flags, barley-corns,
lotuses and diamond-pins; whose body was fashioned with the
mass of the essence of beauty; who had censured the beauty of
Cupid’s body with his loveliness; who made the continuous line
of the subdued beings salute liim due to the constantly produced
divine musical orders discharged by the fingers of his hands
moving to and fro over the holes of the flute filled with (the breath
from) his lotus-like mouth; who was surrounded by cows whose
eyes merged in his lotus-like face, that were stumbling, dull and
walking slowly due to the burden of their udders, that had in
their mouths sprouts of grass left after they were bitten with the
tips of their teeth, and whose creeper-like tails were hanging;
who was surrounded by calves maddened with the foamy milk
dropping from their steady mouths full of their mothers’
udders—the ornaments—from which milk was oozing, and with
their pairs of ears raised due to the charming, gentle song, sent
out by the flute; who was also surrounded by male and female
calves with unsteady plantings of the foreparts of their hoofs-
unsteady due to the feeling of confusion as a result of gentle
strokes of the new horns on their heads; who was surrounded
by large oxen who had disturbed the quarters with their bellow¬
ing, weary due to the burden of their humps, and having drunk
the nectar of the sound of the flute by the steady cavities of
their ears, and with their spreading and large noses raised; who
was also surrounded by cowherds who were of similar qualities,
character, age, sports and dresses, who were made violent by the
sweet-sounding flutes and lutes, who were engaged in singing
slowly, and with a high and loud tone, who were delighted in
lovely dancing accompanied by singing and instrumental
music, due to their unsteady creeper-like arms, whose groups of
moving bells tied to the cavities of their fat loins and inside
their shanks, were sounding, who were roaming, who were
maddened, who had made charming ornaments out of the nails
of hyenas; who was surrounded by children who were speaking
indistinctly but sweetly; and who was all round served by the
rows of the very charming, beautiful cowherdesses whose

V.103.52-56

2139

braids were big and who walked slowly due to (large) hips, who
had a line of hair manifested on the three folds, fragile due to the
burden of the heavy breasts, whose body-creepers of that tree of
Cupid blossomed by the nectar of the musical instruments like
the extremely sweet and lovely flute were adorned with horri¬
pilation charming like buds that had shot forth, who continu¬
ously had the drops of fatigue resembling the spray on unsteady
ripples of that ocean of sexual feeling increased by the laughter,
who had unbearable affliction along with tremor spreading over
their distressed bodies, all the vital parts of which were crushed
by shower of Cupid in the form of his sharp glances from the
extremely lovely and gentle bows of cilli (i.e. his eyes), who
longed for drinking the nectar of the beauty of his very lovely
dress and form, who were the livers flooded with the water of
love, whose lotus-like eyes were gentle and unsteady, who were
repeatedly served by a swarm of bees greedy of the honey drip¬
ping from the full-blown flowers dropping from their beautiful
braids, whose words were faltering and soft due to intoxication
caused by intense passion of love, whose buttocks appeared
beautiful due to the lustre of the ends of the silken garments
which were getting loose due to their knots being untied by the
unsteady girdles, who had filled the quarters with anklets inlaid
with jewels, due to gentle plantings of their stumbling and
charming lotus-like pairs of eyes which were broad and had
beautiful eye-lashes, whose ear-rings were bright, whose sprout-
like reddish lips were fading due to the torment caused by wind
of the longest breath (i.e. sigh), whose lotus-like hands were
shining with many presents.

52-56. A man should remember him (i.e. Kr§iia) whose
entire body was worshipped by the wreaths of the lotuses hidden
in the sheaths of their long, unsteady, blue eyes; who has a
body which is the abode of sports, which tastes the honey from
the lotus-like faces of those innocent ones, which through love
has the row of bees in the form of the damsels of bewitching
eyes, which is beautiful; a man should remember outside (the
group) of the cowherdesses, the cowherds and the beasts, the
host of divinities, desiring riches, and led by Br^ihma, ^iva and
Indra, and intent on praising him. (A man should remember)
on his right si^e, a host of sages, bent upon (following) the

2140

Padma Purdna

tradition due to their strongdesirefor religious merit; behind
him, (a man should remember) the chief meditating saints like
Sanaka, desiring salvation through abstract meditation; (he
should remember) on his left, yak^as, siddhas, gandharvas^
vidyadharas and carai;)as with their beloveds and with kinnaras,
so also the chiefs of celestial nymphs desiring (the fulfilment of)
their desires through dancing, singing and sounds of musical
instruments, who are white like a conch, the moon and the kunda
(flower), who know all the Vedas, whose matted hair is tawny,
like streaks of lightning, and remembering me (i.e. Narada),
Brahma’s son who desires spotless devotion to his feet, who has
given up the company of any one else, who pleases (the lord) with
charming modulations in the seven musical orders and the three
gamuts endowed with qualities of various notes, should devoutly
think of him.

57. The man, of a sharp and clear intellect, having thus
meditated upon the son of Nanda, should again deliberately and
devoutly worship him in his own body and outside with splen¬
dour. O best brahmapas, I have told you all that was desired by
you.

CHAPTER ONE HUNDRED FOUR
Dialogue between §anibhu and Rama
Om, salutation to I§ri Ganesa.

The sages said'.

1. O illustrious one, tell us again the wonderful account of
Rama, which is the all-in-all of Rama’s greatness and which
gives delight to the devotees.

Suta said:

2-6a. The wise son of Daiaratha, after having performed
the excellent horse-sacrifice, engaged himself in the worldly
deeds and in acts laid down in the sacred texts. Sankara, the

V.104.6b-21

2141

magnanimous one, desiring to go to Ayodhya, lived with
Parvati on the bank of Sarayu. Great-souled sages like Kasyapa
approached that Sankara, of a universal form, and asked him
of unlimited lustre. (They said;) “O best sage, wherefrom have
you come with your wife? For what deed have you come with
your wife? For what deed have you come here? Which country
are you bent on going to?”

Sankara said :

6b-12a. 1 am a brahma^a named ^ambhu and living on
Himalaya. I am going to see Rama; I have a great deed to do.
That king interested in listening to the Purapas, invites (i.e. has
invited) me. You too may come. Rama will be glad.

Then all the sages and Sambhu went with a desire to sec
Rama. Knowing them to have arrived, Vasi§tha informed Rama.
Then he with his family-priest (i.e. Vasi?tha) quickly came out
(to meet them). Offering them materials of worship and water
for washing their feet, he honoured all the sages. He who curbed
his enemies, took them into the best mansion. Having given a
seat to each one of them, the best among the Raghus, honoured
the sages, seated them on the seats one by one with words of
welcome. Pleasing them with sweet words, he said these words
to them who were seated on the seats.

§ri Rama said:

12b-15a. Today my existence has become fruitful; today I
have obtained the fruit of my penance. Today the time of
obtaining the fruit of my practice of the lores has come. Today
my dead ancestors are pleased; my kingdom has become fruitful
today. My (good) conduct has become fruitful today; today my
learning has become fruitful.

To king Rama, having lotus-like eyes, who was speaking like
this, thebrahmattas, Kasyapa and others said:

The sages said:

lSb-21. This brahmatta is ^ambhu who is conversant with
all sacred texts, Vho knows the essential truth of the Vedas and

2142

Padma Purina

the Vedahgas, who is engaged in the good of all beings, who
lives at Kailasa, and who is always determined in (practising)
penance, who is comparable to Brahma in divine glory, who is
the best of those who know the Vedas, who is comparable to
Vi$pu in his affection for brahmagas, and to Sankara in (show¬
ing) grace. Such is (this) very lustrous best brahmapa Sambhu
who knows the eighteen Puranas and who is well-versed in
Mimamsa^ and Nyaya*. Due to your great luckthi'; best sage has
come (here). This best sage invited by you, has come from
Kailasa, O lord. Therefore, O you descendant of Raghu, O illus¬
trious one, ask him (about) the excellent account of the Purapas.
We, desiring to hear (it), have today come (to you). The know¬
ledge of a man who has mastered the Vedas and knows all
sacred texts, but has not heard the Puranas, is not accurate.

Suta said :

22. Thus addressed by the sages who had realized the truth,
the best of the Raghus, eager to listen to the Purapas, got incom¬
parable delight.

^ri Rama said:

23-26. O excellent, best sage, I desire to hear from you all
that, viz. the varieties of the worship of the Phallus, the greatness
of the Phallus, the greatness of the name of the great lord (^iva),
the importance of worship, the significance of salutation, the
greatness of wisdom, the importance of offering water, so also
of offering incense, O best one, so also of offering lamps, aloewood
etc. and the importances of flowers, the account destroying sins

1. Mimaihsa—One of the six systems of Indian Philosophy. It was origi¬
nally divided into two sy&tems: the PQrvamim&iiisft and the Uttaramimamsa.
The former is said to be founded by Jaimini. The latter is ascribed to fiftdar-
ayapa. The two systems have very little in common between them. The
PQrvamimfiihsft, concerns itself chiefly with the correct interpretation of the
ritualistic part of the Veda and the settlement of doubts in regard to
Vedic texts. The Uttaramlmimsd, also called Brahmamimaihsa, deals mainly
with the nature of Brahman or the Supreme Spirit.

2. Nyftya—A system of Indian Philosophy founded by Oautama, also
known as Gotama and Ak^apAda. The syst^ is primarily concerned with
the conditions of correct thinking and with the means of gaining a true
knowledge of reality.

V. 104.27-41

2143

from many tales and traditions, so also the four goals of human
life, viz. dharmay artha^ kama and moksa and the means of
(attaining) them.

Sambhu said:

27-33. O Rama, Rama, O you of great (i.e. mighty) arms,
O Raghava, you are meritorious, (since) though attached to (i.e,
engaged in the administration of) the kingdom you have a
liking for hearing the Puranas. O Rama, it would be due to the
service of the great and resorting to holy places. That is the
tongue that would sing (the praise of) Siva; that is the heart
which is dedicated to him; those two hands alone that worship
him, are fit to be praised. That body alone is best born among
all existences which brightens with horripilation at the narration
(of the virtues) of Visnu. O great king, you are blessed since your
mind has moved in (asking) questions about him.

Immediately thereafter couriers, hurrying and tired, came
(there). The best among the Raghus took a letter from the hands
of (one of) them, and read it. Rama thought to his mind: ‘How
has it taken place?* ^ambhu who was in the guise of a brahmaria
and accompanied by his wife, then asked Rama: “O you des¬
cendant of Kakutstha, what are you thinking about when the
sages are sitting in front of you?” Hearing his words, Rama
said to the best sages:

^ri Rama said:

34-41. Oh, how is it that Bibhisana seeing the Phallus of
Siva, (called) Ramesvara and installed by me, is bound with
chains by the crooked, wicked-minded Dravidas? Think about
it with your (i.e. by applying your) mind.

Thinking (about it) the best sages were unable to know (it
even) a little. They said to Rama: “We do not know.” Then
R^asaid: “O best ones, having duly seen (i.e. looked into) a
Purapa tell (me) all that. After that the cause of your ignorance
may be considered. Which Purapa should be looked into; simi>
larly which should be avoided; which verse is excellent; which is
other than that; what kind of worshipper should be there and

2144

Padma Pur&na

for what kind of act; and on seeing (its) verdict (pbscureX) as
to how the worship should be done by devotees.’* Hearing these
words of Rama, those best brahmapas spoke to Rama whose
mind was full of anxiety: “O Rama, we shall not tell it. One
who knows the Puraqa, should look into it.” Hearing that,
Rama, full of modesty, asked Sambhu; he too, who was very
intelligent, hearing those words, said:

Sambhu said:

42-50a. A very intelligent man who lives by (expounding)
the Puratias, who deserves honour, who has studied (the scriptures
of) the branch of Veda to which he belongs, who is pure, who
knows the essence of Mimamsa, who is learned, who censures
falsehood, who looks equally upon all gods, who loves Siva, who
mutters the l^atarudriya hymn, who maintains sacred fire, who
is a great speaker, who is especially a follower of the Yajurveda,
should worship the book (i.e. the text of the Puraija). The book
is written on palm leaves, is auspicious and is written in the
divine script (i.e. in Sanskrit). It is extensive as it is bound
(together) and has at the same time the syllable ‘Om’ (at its
beginning). At the end of the two vertical lines here would be
the line being the first line of Om. Near it should be the letter
‘a’. Beginning with the topmost part and hanging down it should
have an angle. That which has a (vertical) line to the right (of
the letter ‘a’), should be known to be the letter ‘a*. The letter ‘i’
is known to have two dots and bent like (the figure) six. (Long)
‘i’ is said to be (formed) by a line on the left top of it. Except Om,
every letter has a line on its top. But on it there is a vertical line
and at its end there is (the figure) like that of a sickle. That
should be known as ‘u*. (Long) ‘u’ is formed by means of two
(figures of) sickles. Bbarati (i.e. Sarasvati) has said that other
letters are (to be formed) like these.

50b-54a. That Purapa which is written in this script alone,
is praiseworthy. (The Purapas are:) Brahma, Padma, Vaispava,
Martan^a, (the one) narrated by Narada, Markau^eya, and
Agneya, Kaurma and Vamana, Garu^a; Laihga (is also) said
(to be one of them); Skanda, Matsya, Ntsimha; O B^ma, Kapila
is also said to be (a Pura^a); so also Varaha; Brahmavaivarta is
recommended for omens; (and there are) Siva, Bhagavata,

V.104.54b-69

2145

Daurga (i.e. of Durga), Bhavi§yottara also known by the sub¬
title Bhavi$ya. One should avoid others.

54b-61a. Untying the (string of) the book (the reader)
should put the hallowed book on a jewelled stool. He should
put on washed garments; he should bathe and be pure; he should
be without wrath and without distress; he should, having first
worshipped his soul and having made a mental resolve,
meditate upon the white (-complexioned) Sarasvati, of a pleased
face and holding a goad, a rosary, a noose and a book. The
worshipper should begin the worship after first having duly
meditated upon Siva whose figure is(white) like the cow’s milk,
who has three eyes, whose vehicle is the bull (Nandi), whose face
is smiling, who is tranquil, who has put on a white garment,
who is fearless, whose both arms have been (tossed) up, who has
a crown (on his head), whose right hand is put on the left, who
gives boons, who is richly adorned with many jewels, whose half
seat is occupied by (Parvati) the daughter of (the Himalaya)
Mountain, whose lotus-like feet are being meditated upon by
many chief sages, who is being praised by Vedas embodied, so
also by Purapas, so also whose lotus-like feet are waited upon
by all other people.

61b-64a. The consecration of the pitcher (should be done
with the utterance of the hymn) Apo va idam (‘This is water’).
Having taken that water, he consecrates (the water) in the vessel.
He, having (consecrated) himself, and having praised (Brahman)
with the hymn Tat sad Brahma^ should then invoke all the
vessels. He should worship Sarasvati with the §odasarcana
(worshipping sixteen times) with the re Yad vdg, or he should
do it with the recital of the Purusa-sukta (hymn), or with the
Gayatri hymn.

64b-69. He should worship the Puraua by (first saying) ‘Om,
salutation to the lord, such and such Purapa (is being expound¬
ed).’ With the recital of the hymn Kdrt4at he should bring durva
(grass) and worship it (saying:) ‘Om, salutation to the respect¬
able Durva*. The worship should be done along with (that of)
the guardians of the quarters. Then a (young) girl should be
hououred. (She should be) auspicious and should be above five
years but below ten years. She should not have attained puberty.
He should carefully worship her with fragrant substance, flow-

2146

Padrna Purana

CIS, sacred rice grains, incense, lamp,tambula and ornaments. The
worshipper should make the young girl recite this hymn: ‘Speak
the truth, speak what is agreeable; O venerable Sarasvati, salu¬
tation to you, salutation to you.’

70-75a. According to the meaning of the order of the (words
of the) Gayatri (hymn) he should make her keep near the book two
durvas, then under it with the re Sahasra parama. The wise one
(i.e. the worshipper) should give three pairs of durvas into her
hand; after that she should throw (i.e. put) three small sticks
into the joints of the book. Throwing them (away), he should
again give her (small sticks), saying !§ivabhyam namafy (‘saluta¬
tion to divas’). The verse in between two leaves suggests the
success in the work (to be undertaken). O Raghava, if the verse
would come to an end on the previous leaf, then he should read
the verse on the next leaf, and having discerned it, should read
it aloud. The wise one should read it slowly, and should explain
it slowly. Here no hurry should be done, (as) Sarasvati gets
angry due to haste. The time should be the quarter of a ghatika
(i.e. twentyfour minutes); hurry would be said to be done (if less
time than that is taken).

75b-79. One should not hasten the speaker known as the
br^niana after Vyasa. The speaker should discern the meaning
in his mind; having discerned it, he should not say what is
opposed to it, O Rama. Leaving the verse, whether proper or
improper (found) in the book, if the worshipper reads another
verse, it should be known to be like that only; a discord is not
recommended. That verse has appeared there due to luck (i.e.
chance), and luck is more powerful (than anything else). Since
in the hearing (i.e. the text) there is no fault of the brahmana
(who reads it), so one should not wonder; the course of destiny
is crooked.

80-84a. If there is a change in a letter due to water (etc.)
on the leaf, he should discard that command, and should
read another (verse). Then the third (verse) should be read,
and then decision (about the meaning) should be taken.
The five other than the class of letters beginning with‘pa’(i.e.
labials) end without a visarga. A verse not containing a mark of
praise is commended for omens, llie wise should always avoid
the.'iC in (i.e. while finding out) an omen: the beginning of a

V.104.84b-101a

2147

chapter; its end; a useless leaf or script; repetition of what is
(already) stated; double (i.e. repeated) mention; a burnt leaf;
script that has disappeared; doubtful letters.

84b-86a. A question should be known to be of two types
depending upon its two varieties: radiant and calm. The calm
(-type) also should be known to be of two types: depending up¬
on the development of creation or maintenance. There (i.e. out
of these) the calm marked with the characteristics (noted) be¬
fore is recommended. Certain varieties of acts useful for mortals
are (now being) described.

86b-89a. Someone taking up the mission of someone (else)
becomes the questioner (i.e. asks questions). When he asks a
question, what does he remember? He again holds a leaf. A leaf
there is recommended. Or if a reader somehow getting delighted,
and being capable of (reading) it (sees a text) intent upon detach¬
ment or glorificatory, then that should be avoided and another
auspicious for that matter (should be looked for).

89b-92. Such a question as ‘A dead man grasps the mean¬
ing of words’ conduces to inauspiciousness. The indication of
success is desired in case of a question about discussion and
victory. Creation is also here. There would be one who would
praise. In case of its being cruel, the victory is due to trouble.
When it is calm and mixed, one would be a best merchant
through means. The description of a city etc. which is mediocre,
may be excellent; so also in the description of the thoughts about
Kali and in that of the element of love. In the consideration of
the administration of kingdom the mark of it is auspicious.

93-lOla. The wise ones (should tell) what is proper for whom
after (due) consideration. In case of (something) to be done
about praise and detachment destruction is enjoined. By means
of an error the undertaking is a little (i.e. partially) accomplish¬
ed, and the undertaker of it cannot go through it. O Rama, in
the consideratibn of peace the meaning of one thing would have
another signihcance. There will be the end of a visarga and the
inversion of the former part. If there is another significance at
the end of a chapter or at the end of a section, then (it indicates)
the destruction of the undertaking. Therefore, if somebody
sneezes, or if the book drops down, or if someone is struck on
the head etc. it is a dishonour to the speaker, and as a result the

2148

Padma Purdi^a

omen perishes. Therefore, when such a fault (is noticed), the
man should avoid that omen. If there is a simile, there would
(just) be the semblance of the undertaking, but not in reality; in
other cases progeny (is indicated); (reference to) creation is said
to give a mediocre fruit. In the decision of a meritorious imder-
taking eulogy is excellent anywhere. Eulogy in case of a marriage,
medicines, gifts, dealings, agriculture, if it is proper, incurs no
fault in being narrated. In the case of that eulogy which is im¬
proper, the undertaking does not succeed.

101b-103a. When the meaning of a verse is not understood,
or when it is disregarded in a Puraua etc., or when there is
fleeing, or the advice about a country or about the possibility of
a disease, or when there is (a mention about) an attack by a thief
etc. then the undertaking would terribly perish, if the question is
(of a) tranquil (nature). So say those who know the ancient
(accounts).

Rama said:

103b-105a. How will he who knows the meaning of the
Purapas, when he is not told, or when he has not heard, explain
the meaning to the listeners? The decision of this (should be
made). (Please) illustrate it to me, and let the meaning also be
thought over. O intelligent one, you please tell it even if it ex¬
plains a part.

^ambhu said:

lOSb-111. The meaning of the verse: Madhuni ca madhunyatra
madhurmadhubhujam madhuh\ madhund madhtmddyartham vi^d^i
ca visdiifi ca is unintelligible; it is not recommended in (finding out)
an omen. So also the verse: Ruti rate rate roraurM rdramrarl-
raram; evarh karoti suddhdtmd brdhmai^o brahmai!!U)tithili. This
verse is intelligible in part (the latter half is intelligible: a pure-
souied brahmaua, the guest of Brahman, acts like this). (ITiere-
fore) it is not recommended in (finding out) an omen. O best
of the Raghus, such and other verses occur in the Purapas. They
have no explanation. Their text would be pre-eminent. How can
the faultlessness of the speaker and the listener in the vows and
restraints (be had)? How is it that the Purapas are not to be
regarded like (i.e. on par with) the Vedas? The idea about the

V.104.112-127

2149

meaning may be had on reciting it thrice and on thinking. The
meaning of the verse, and the manner of acting (according to it)
should be actually thought out. In this case the verse is (more)
powerful; the manner of acting is inferior to it.

112-115a. If the leaf is useless, if the labour is fruitless, and
if the leaf is burnt, then the undertaking would be lost. When the
manner is hidden on the leaf, then there is lack of coordination
in the undertaking. In case the leaf is withered, or if the writing
on it has disappeared, then the destruction (of the undertaking)
is said (to take place). In case the letters are wrong, the trouble
taken is fruitless; (so also) in case of repetition or lack of agree¬
ment. If there is a comparison, the undertaking may or may not
succeed. Or success may be delayed; so also when the letters are
clear, there is a doubt about (the success of) the undertaking with¬
in days that are indicated.

115b-]23. O king, an omen from a Puratia should not be
seen every day. Similarly a man should not see a Puraoa (for an
omen) after he gets up after having eaten (food). Having per¬
formed worship on the night of the previous days or in the
morning of the next day a man should see (the Puraria) for an
omen, or should do so immediately (after the worship). He
should tell about a special omen, particularly with reference to
the manner (in which the act is to be conducted), in all auspici¬
ous deeds; the sraddha offered to a dead person should be ex¬
cluded. Inflicting a punishment, a curse, a change in the country,
killing beings like demons and wicked beings is pure. Immedia¬
tely after the burning of the dead body, there are spitting, vomit-
ting, weeping, laughter, loathsomeness, pain, bad dreams, con¬
fusion etc. causing sins. So also covering with a garment, trou¬
bling, quarrel and death. Coming out of cruel (animals) and fear
from the great (are there). All these and other manners should
be avoided. When getting wealth is to be considered the royal
creation is conducive to happiness. The rise of the Planets, the
healing of diseases is also told here. What is the use of talking
much here? That particular relation should be considered.

124-127. Of all the Pura^as Skanda is recommended
for this. Some choose Vai$oava Pura^a; others choose Rama-
ya^a. There is no fault in the Vai^qava Parana like oaths etc.
There are faults in Skanda and Ramayatta; but they are (on

2150

Padma Purdna

a) small scale. But only a devotee of and none else is

able to worship it. If the worship takes place without (the
worshipper being of) a good conduct, then inauspiciousness creeps
in, and the omen is not successful, as a bull bound to a branch
full of (i.e. allowing) all movements.

Suta said:

128-129. Rama who was thus advised by that brahma^;ia
^ambhu, proceeded to (find out) an omen in ascertaining (the
condition of) Bibhi^a^a. Rama said to Vasistha who knew the
entire truth, who was proficient in (understanding the meaning
of) the Pura^as: “(Please) look into the Puraoa”.

130-132. Vasi§tha also said to that Rama: “O Rama, I am
not able to speak or look into (the Puraijia) in the vicinity of this
sage.” Then Rama told Sambhu whose face was being observed
by the sages: “You know the truth; you are proficient in (under¬
standing the meaning of) the Purapas. So you may please tell me
about the omen for my undertaking.” Saying, “All right”,
Sambhu purified himself and became the worshipper.

133-136. Having worshipped the Skanda (Purapa) duly, he
put the question: “Is my devotee Bibhisa^abound by a chain?”
Then in three ways these three verses indicating that were seen.
“Having bound the ocean, the best of Raghavas checked the
demons in the city (of Lanka). They, the best among those having
gigantic bodies, went out of the city of Lanka to fight (with
Rama). The communities will have banners on their mansions.
Brahmapias will have ^iva as their emblem, and women will have
their hair as the banners in Kaliyuga.”

137-138. Thus praised, the great lord ^iva said to your
deities: “I shall free your wives restrained by the demon Malla.”
Having observed three verses, he told about the certainty of
(Bibhi$apa's) being bound. (He said to Rama:) “O Rama, he will
be soon freed. There is no doubt about it.”

139-142. Having heard these words of that sage (^ambhu),
Rama, along with sages and monkeys, quickly went out to look
for Bibhi^apa. He quickly entered the city named !§riranga. The
kings that lived there worshipped Rama. Rama who was
worshipped by them, asked them: “Where is Bibhi§apa?” (They

V.104.143-159

2151

replied:) “O god Sri Rama, we do not know this account”. The
descendant of Kakutstha (i.e. Rama) sent the monkeys in all
directions. Then the best monkeys after having gone (and looked
for him) did not at all see (i.e. find) him.

143-144. Then Rama said to that sage Sambhu: “Tell me
later.” Then that sage Sambhu accompanied by R^a and
followed by the sages, saying “show me” and (being told) “All
right”, went to a hamlet of brahmatjas. The brahmanas there
when honoured and asked showed the demon bound with many
chains in an underground chamber.

145-151. Then Rama said: “O brahmaiias, what has he
done?” They said: “(He has committed) the murder of a brah-
maoa. An old brahmaoa, an excellent, religious, aged, slim
brahmapa stayed in a secluded place in a grove for medita¬
tion. Having gone there, Bibhi§aija hurt him with his foot (i.e.
kicked him). The brahmaoa too, who was very much bruised,
could not move even a step. Though struck by us with fatal
(weapons), the wicked Bibhi^aua did not die. Therefore, O Rama,
slay this sinful one and be righteous”. Rama who had suspicion,
said to the brahmapas: “Death is better for me (than killing my
devotee). How can my devotee be killed by me? I have given
him kingdom and long life. He will continue to be like that (i.e.
continue to be a king and live long). Everywhere punishment
is prescribed for the masters for the offence of (i.e. committed
by) their servants.” Having heard (these) words of Rama, the
brahmanas, through amazement, said these words:

The brahmanas said:

152-154a. O Rama, death of one bound with strips is not
acceptable to the sages. Think along with the best sages like
Vasi$tha as to what is beneficial.

The sages, asked by Rama, told the expiation: “The (sin due
to the) murder of a brahmapa (committed) through ignorance,
is removed by means of expiations. Thus murder (committed)
through ignorance requires expiation.

154b-159. That Bibhi^apa should give (to brahmapas) three
hundred and sixty.cows.” Those brahmapas who had bound
(Bibhi^pa) saying, “All right”, said to one another: “We shall

2152

Padma Purdna

free that demon. Let him go through an expiation.** Having
liberated the demon, the brahmapas reported it to Rama. Rama
also would not talk to him (but) said what was relevant:

Having bathed and having asked the angry sages, (and having)
then (gone through) the expiation, the sinful demon may approach
me.** Having heard these words of Rama, the demon, united
with the sin, went through the expiation as told by the sages, and
went to Rd.ma. He, with his soul purified by means of expiation,
bowed down to Rama. In the assembly, Rama, laughing (i.e.
smiling) said these words to him.

iSrl Rama said:

160-162a. O son of Pulastya, from today do whatever is
beneficial after thinking (properly), since, O demon, this exertion
on our part was due to you. Be kind everywhere, since you are
my servant.

When Rama had (thus) settled the matter, all the sages said:
“How is it that ignorance quickly overtook us?”

$ambhu said:

162b. O brahmatjias, due to the contempt of brahmapas (that
took place). The ignorance will perish.

The sages said:

163. He was charming in Tretayuga. The Purapas also were
entire. How will this Bharata be employed at the end of
Dvapara?

Suta said:

164-170. The Purao^ts are just like that; they have the same
names. Today even they are told by Vyasa; it is not otherwise.
Even today the same is the rule; (and the same is) the fruit of
hearing the Purapa. Even Mahabharata excels in (explaining)
the omens. Having worshipped just one Adiparvan, a man should
take note of the decision. Or for the decision regarding a matter
all the Parvans are recommended. In this case also all the charac¬
teristics of a verse etc. mentioned before are (applicable). A
particular meaning from the connection of words in a sentence

V.105.1-9

2153

may be had, or another purport (may be had) from verses. The
import is to be grasped. The explanation of a matter etc. is to be
done only from the meaning. Where a meaning is seen, (it should
be understood that) the primary substance is narrated. Here the
determination (of the significance) should be done from the
meaning of words. Therefore, everywhere the wise should not
take another meaning.^

CHAPTER ONE HUNDRED FIVE
The Importance of Sacred Ash

The sages said:

1. What did the illustrious Rama do thereafter? What did
the magnanimous sages do after that?

Suta said:

2-9. When Ramacandra was seated comfortably, (so also)
Bibhi$aoa, the lord of monkeys, the best sages said to l§ambhu:
“Tell us a meritorious tale.*' Having heard their words, l§am-
kara said to Parvati: “This is the extremely beautiful house of a
certain brahma^ia. It is adorned with a lovely garden, wells and
creepers. It has (as it were) invited Cupid by means of the rows
of humming bees. The sun is, as it were, proceeding to ascend
to the mid-day position. We (shall) have bathed in the water of
a beautiful well, and (shall have) put on fine garments. We (shall
have) besmeared (our bodies with) thick, excellent sandal paste
ground (i.e. mixed) with musk. We (shall) have firmly braided
hair ornamented with the wreaths of the sallaki (flowers). Having
tasted the tambula that is large and dense and excellent and
being glad and delighted, we shall remain comforting each
other on a bed that is strewn in an auspicious house furnished
with artificial jets, full of notes of peacocks along with sweet
songs (sung) outside. If the face having a broad smile and red

1. Verses like45ff. 74ff, 85ff, 91, 92,108,109ff. etc. are obscure.

2154 Padma Purdna

lips will be kissed, then we shall have enjoyed the fruit of the
mundane existence.”

10-14a. Having heard these words spoken, the sages got
angry and said; “Why have you told us these very auspicious
words now? Due to your attachment to your beloved you made
an unmeaning talk. You did not do our words (i.e. what we had
asked you).” Then from the face of iSatubbu who was full of
anger, a very wonderful flame went out; and she too had a
terrible face. She seized the wife of a certain sage and was
intent upon fleeing quickly, but was frightened on seeing Rama.
Rama too said, “I shall free the brahmana-woman.” Again and
again talking of liberating (the brahmana-woman), he went by
Pu§paka only.

14b-17a. Rama did not remember (i.e. he forgot) to fix the
arrow onto the bow. Sambhu also, seeing very auspicious forests
and abodes, and strange cities, did not remember Rama. Then in
a moment Rama reached the great mountain Lokaloka. Then
Rama, seeing the mountain full of houses and paths (said to the
brahma^as): “O illustrious brahmanas, tell me which way the
brahmaija-woman has gone.”

17b-20a. They said: “This way she has gone to the dark
side of the mountain.” R^a with a pale face thought: ‘Oh, it is
bad’. Then l^ambhu, of great lustre, gave matchless light. Due
to the prowess of that light, Rama went after that female deity
to whom sacrifices are offered for destructive and magical pur¬
poses. The great region was full of darkness and without beings.
From the primordial egg to the fragment of a broken jar, it
spread over a hundred crores of yojanas.

20b-23a. In the darkness was settled a great silver (piece of)
land. There was the city of Naraya^ia (i.e. Vispu), having lustre
like that of a crore of suns. Seeing it, the best sages along with
Rama, were amazed. Thinking (i.e. they thought): <What is
this? How can we enter it? Could it be the fire at the time of
the end of the world due to the magic power of the highest
lord? Shall we die today or shall we have bliss?’

23b-30. When the sages, along with Rama, were thus full of
anxiety, $ambhu said: *‘ORama,list^ to what I tell you today.
For you I have brought about this illusion. This is no wonder.
This is the great city of Narayaoa (i.e. Vi§flu). It is bright with

V.105.31-42

2155

lustre. It cannot be destroyed by heat or cold. It is accessible
through knowledge (only). It is not visible to the (physical)
eyes. Look above at Brahma and others who are worshipping
it. Look in all directions at the pure sages who are worshipping
it. Look at the four Vedas, praising the Highest Position (i.e.
the highest god). O Raghava, see this Highest Lustre which the
meditating sages like Sanaka, resorting to abstract Jiieditation,
are meditating upon. See also this Romasa going round and
saluting. Look at these crores and crores of best sages like
Valakhilya. Look at the Highest Position (i.e. the highest god)
being worshipped by all women like Laksmi. It is described as
the Brahman having a form and without a form. The ignorant
do not (i.e. cannot) see it. (Only) those having the eyes of know¬
ledge (can) see it.”

31-34. On (hearing) the words of ^ambhu all worshipped
Acyuta, so also Girikarni, Tulasi, Mallika and Maruta. (They
saw) the high-souled ones worshipping the illustrious Janardana.
They saw Narada having matted hair and a lute, uttering
loudly the word (i.e. name) Nardyana^ having a large beard and
a sacred thread. He too thought to his mind: ‘Who is this?’ He
(i.e. Narada), full of joy, fell at the feet of Sambhu.

35-36a. The sage mentally muttered the five-lettered incan¬
tation dedicated to ^iva. *T am blessed; I am favoured; today
my life is fruitful, (since) I have known your place which is
saluted by Brahma and others, which is inaccessible”.

36b-42. Then ^ambhu said to Narada: “Do not say so.
Behave with me in such a way that they do not recognise me.
Go quickly and tell Visi?u about my arrival in a short time.”
Then, he hurriedly went and informed Vi^^u of everything. Then
he, the yogin, taking the auspicious water with materials for
worship, along with Lak$mi, and surrounded by crores and
crores (of followers), seizing Ntoda with his hand went (forth
to greet him). The word does not fit in the verse! He,

having Garu^a as his banner said: “Salutation, salutation to
Sankara.” Vi$nu honoured all with materials of worship and
water for washing the feet. He, of an immeasurable intellect,
made them enter (i.e. took them into) the auspicious Narayaoa-
pura (i.e. city of Vi§nu). Then remaining in the best house,
Narayana said: ‘*How have these come (here)? Who is this king

2156 Padma PurSna

of great glory? Human beings cannot enter this (place). This is
inaccessible even to Brahma and others.”

^ambhu said:

43-46a. We, dressed as sages, have come (here); and this
valourous king is Ramacandra who is a portion of you. O
Kesava, he desires to see vour wife.

Narayapa (i.e. Vi^pu) saying, “All right”, said to Rama
“Enter (here)”. Then having entered the residence, having seen
Lak$mi, and bowing through modesty he saluted her, and said
(these) meritorious words (to her): “I am blessed; there is no
doubt about it. Tell me what you feel.”

^rl Devi said:

46b-48. O Raghava, you are young; you are attracted by
love for sensual enjoyments; you are handsome. That Sita,
beautiful in all limbs, is your wife. Formerly you were separated
from her, and being afflicted due to separation from her were, as
it were, sinking. Tell me all that or you will not speak. Words
accompanied by smile attract the hearts of young persons.

49-53. Having heard all those words, Ramabhadra who
was restrained and composed, having bowed down his lotus¬
like face, desired to go out from there. Having tormented the
best among the Raghus, with a lotus—an arrow of Cupid—
goddess Padma, to whom Padmavana was dear, went out after
him. Knowing Rama to be one devoted to his only wife, they
came to the king (i.e. Rama) whose entire body was trembling
and whose steps were faltering. Seeing that $iva and Vispu were
very much amazed. “Oh, the firmness of his mind! His heart is
not subjugated by Cupid. See his controlled steadiness. Rama
is well-known due to that. In every respect he has auspicious¬
ness. Nothing inauspicious is (to be found) anywhere (about
him).” Then Rama said (these) words: “O lord, I would go.”

54-60. Then, Rama, permitted by Vi^pu, went, along with
the sages, along with Sambhu and N&rayapa, by the Pu$paka
(plane). He quickly went to the Lokaloka (mountain), and
thence to the sweet ocean. From there he went to the islands

V. 105.61-68

2157

and seas and then to Jambudvipa. He stayed in the hermit¬
age of Bharadvaja on the bank of Gautaml. Bharadvaja, the
best among the sages and the glorious one, having bathed in
the great river and surrounded by his disciples, saw the Pu$paka
(aeroplane). The great sage then duly worshipped Rama of
mighty arms, so also Siva, Narayaaa, and the sages, and said to
them: “O you best ones, please enjoy (yourselves) in my hermit¬
age.” On (these) words of the sage, Rama somehow said, ”All
right!” Then Vasi$tha spoke (these) words to Rama who had
bathed in the great river, who had made offerings to deities etc.
and who desired (i.e. was about) to take food: “O Rama,
religious merit would be lost if the obligatory sraddha is not
performed”.

iSri Rama said'.

61-64a. O revered one, if a Sraddha is missed on a new-
moon day, on an eclipse-day, at the time of great portentous
calamity, at a sacred place, at the time of the passage of a
planetary body through a zodiacal sign, it is done again. An
obligatory Sraddha should not at all be done again. These are
your words. As when the death of my mothers took place, and
when it was the mourning period, the obligatory Sraddha was
not at all performed. But it was performed, as told by you, at
the time of a great portentous calamity etc.

Vasi^fha said:

64b-66a. All these sages and this brahmapa ^ambhu are
here. The decision will be fully made from their mouth (i.e. by
them).

Ail the sages, deciding together, said to ^ambhu: ‘‘O best
brahmtiQa, tell us everything (since) you are great.”

Sambhu said:

66b-68. The (obligatory) Sraddha may be avoided (on such
occasions). (But) it should be done again. I am telling about
(the circumstance when) the period of impurity has approached,
and when thgre are (other) obstacles. They prescribe all
Sraddbas like the monthly, or offering jars of water, and all

2158 Padma PurSna

other ^raddhas, so also the annual sraddha (to be performed)
after the impurity period (is over).

69-70a. There is no doubt that all (the ^raddhas) that were
avoided due to the difficulty caused by the period of impurity,
should be performed immediately after it. In the same way all
monthly sraddhas, the annual Sraddha, or (any other sraddha
not performed) due to any other difficulty, should be performed
immediately after the period of impurity.

70b-74a. One desiring merit should perform a sraddha on
the eleventh day of the dark fortnight. If it is not performed at
that time, then it is done on the new-moon day, (or) it should
be performed without difficulty on (any of the) subsequent days.
O Rama, the srMdha which should have been performed on the
new-moon day in the dark fortnight, was not performed. If the
month of the day of death is not somehow known (i.e. if the
day is known but not the month), then the day in Margasir§a or
Magha is recommended for the Sraddha. But when the day is
not known, but the month is known, the annual sraddha should
take place on the new-moon day of that month.

74b-76. If the day or the month of the death or going away
of a person is not known, then that day (on which the news is
got) should be taken as a day for the performance of the
sraddha. If that also is not known, i.e. due to not knowing the
day or the month, one of the three, viz. new-moon day of
Asvina or of Margasir§a or Magha may be taken (as the day on
which the Sraddha should be performed). The waxing of the
moon should be taken for the Sraddha month after month.

77-82. The Nitya (i.e. obligatory) Sraddha, the Kumbha
sraddha should be performed even in the intercalary month, so
also on an eclipse day, day of the birth of a son etc. or of an
expiatory rite. When everything is planned, there is no fault in
performing it even in the intercalary month. When the rite of
sraddha is at hand, if the man who has to perform the sraddha,
is unwell, he should appoint his wife, brother or his disciple to
perform it. In his absence the rite called sraddha does not
suffer. He should appoint (i.e. invite) one who would eat (the
food at the sraddha and feed him) according to his capacity at
an obligatory Sraddha; so also at the monthly Sraddha performed
on a new-moon day, other, than the day on which the person is

V.105.83-93a

2159

dead. If he is unable, he should appoint his son or a brahmaiia.
The ^raddha to be offered by a man who is appointed to do a
royal job or employed as a servant, should be got done by a
brahma^a; so also in case of all difficulties. The best brahmanas
do not perform a ^raddha in the morning.

83-88. No such restriction about time is ordained in the
case of occasional Sraddhas. The course for one who is separat¬
ed, from his wife is said to be his sister’s or daughter’s son
(obscure!). The latter should be near him. The date for a
sraddha to be performed every month should be touching the
afternoon. When the new-moon day spreeds over two days, it
should be touching the afternoon. When the day ends between
the two sunrises or when there is sameness the next day is
recommended (for Sraddha). That new-moon day which lasts
for two afternoons is sama (i.e. same). When the day ends
between two sunrises, then the former is recommended; when it
comprises two sunrises, the latter is recommended; and when
it has sameness, the latter is (ordained). When the moon has
waned, the sraddha should be done on the parvan day. She (i.e.
tithi) is feasible on the eighth part of the new-moon day.

89-90a. If she has not passed the eight parts, that should be
taken as covering the midday, and that should be the day when
a sraddha is offered to one individual only. That day should be
taken (for sraddha), which covers the evening of a parvan day.
That new-moon day which lasts for a part of the afternoon
should be accepted for a sraddha etc.

90b-92a. On the day of the death (anniversary) the day for
the sraddha would be three watches in the evening. When it has
ended then, as told before, it should be performed during the
three watches on the next day. Among the sraddhas, the srad¬
dha performed on the next day brings about the destruction of
the eldest son. When the day of the deceased has arrived, the
sraddha of the full-moon day should be performed. For a brah-
maoa it is laid down to be covering the midday.

Rama said:

92b-93a. Please tell us about the rule to be fully followed
in the case of a sraddha-rite or rites to be performed by a
mortal, so also the occasional rites.

2160

Sambhu said:

Padma Purdna

93b-96. When the day for the kaddha has stood by, a man,
being restrained, should, on the previous day, invite best brah-
mao&s endowed with the characteristics of a (good) brahmapa.
(On this day) he should eat once only. He should observe celi¬
bacy, and should not talk to the low-born ones. The performer
of the sraddha should perform brushing his teeth, anointing his
body or clipping his nails on the previous day and should avoid
these on the next day. He should follow the rules that are laid
down; and should avoid all this. If the worship is to be done
thrice, he should worship his deity in the morning.

97-101. If he who knows how to perform the rites, worships
(his deity) at sunrise, then he should sleep on the (bare) ground
and should do so on getting up in the morning. Having per¬
formed the rites to be performed in the morning after taking a
bath, he becomes free from the three debts (to sages, gods and
manes) and goes to that highest Brahman. He who worships
Siva at the time of sunrise, becomes lustrous like the sun and is
honoured in the heaven of $iva. He who worships after a
ghatika (i.e. 24 minutes) after sunrise, becomes bright like
Rudra and is honoured in the heaven of ^iva. If he worships
the lord in the second ghatika (of the day), he becomes radiant
like Vayu and is honoured in the heaven of $iva.

102-105. He who would perform diva’s worship in the third
ghatika, becomes bright like Kubera and is honoured in Siva's
heaven. He who devoutly worships Siva in the fourth, fifth,
sixth or seventh ghatika becomes like a god in Siva’s heaven.
The worship should be done at that time at which it is ordained.
Or he should take a vow, observe restrictions and should wor¬
ship. He should observe the rule according to his capacity in
the formalities. O lord, would a rite be (a proper rite), if the
rule is violated?

§ri Rama said:

106-109. Where should the worship of Sankara be done—of
Sankara who is the god of gods, who is of unlimited prowess, who
destroys sins when remembered, and who also gives salvation when
remembered, who is auspicious, who is of an auspicious form.

V.105.110-125

2161

who knows the auspicious essential truth, who is Soma (i.e. Siva),
who is best adorned, whose eyes are best, who shines, who is of
the form of Vedas, who is formless, who knows the essence of
the Vedas, who knows the Vedas and the Vcdahgas, who is to
be known and cannot be known, who is a meditating saint,
whose body is like cow’s milk, who takes delight in bathing
with cow’s milk, who looks after the cows, who has three eyes,
who has the three eyes in the form of the triad (of the Vedas)
and who is powerful.

110-114. In between the questions he showed Rama auspi¬
cious knowledge. He, seated as it were he had become a post,
with his eyes fixed on the tip of his nose, with the stream of
tears of joy trickling from his eyes and touching his cheeks,
held in the lotus of his heart god Siva whose body was very
glossy like milk and was very charming. In the body of Rama
the reflection was seen. Seeing ^ambhu having four hands
and three eyes reflected thus, all the sages, Vispu and the lord
(l^iva) were very much amazed. Seeing Rama, auspicious and of
a bright form, remaining in Sarabhu’s chest, they kept mum
for half a watch. He, referring to his question, said: “Please
tell the whole thing.”

^ambhu said :

115-117. According to one’s desire worship is done of a
stable image or of an unstable one. If an image etc. is not acq¬
uired, (then) the principal (thing) is Phallus worship. In that case
also a man should carry on worship according to his authority.
The Phallus worship, faulty or without a fault, is fruitful. The
worship of an image, if faulty, does not become fruitful. The
worship of a Phallus, fixed one or unstable, is recommended.

118-125. I shall (now) tell about the worship of an unstable
(image etc.); so also about its installation and dismissal. No
sage anywhere knows both these. The meditating saints always
install the lord of gods, Sankara, in their lotus-like hearts, take
care of him, worship him and then take him out. The sacrificial
priests have a great rite in worshipping the three-eyed god in fire.
All the worshippers install the great lord on the Phallus of Siva.
The installation of the Phallus (should be done); its worship

2162

Padma Purina

should be performed; it should then be dismissed; the great
Phallus of l§iva should be put on (the body); it should be deco¬
rated, be highly excellent, should be fashioned with gold, or
silver, or with portions of silver; the top of it should be arranged
with portions of bamboo, or tendrils of creepers, or with wood,
or it would be arranged with a piece of cloth or with clay. It
should be surrounded with a piece of cloth made fragrant; it
should have a pair of washed garments, and endowed with a seat
of clay. It should be without cold or heat, and should be endowed
with four feet. It should have a portion of a hedge, and without
worms and insects.

126-129a. Having covered on all sides that (Phallus of) Siva
with a soft, washed garment, and having put him (i.c. it) on an
altar, one should again cover the lord; this, O Rama, is said to
be the decoration in front of the god. It should be installed, and
the recitation (of the hymn) of the great lord should be done in a
secluded place. Or it should be placed at the root of a wall or on
an altar; so also in a protected region; and he should appoint a
protector (to look after it). He should, along with restrictions,
bring about the union with Praija (i.e. the vital breath) etc.

129b-130a. This installation of the highest lord is said to be
Rajasa (i.e. endowed with the quality of passion). The
Sattvika (i.e. of the nature of goodness) is that which is (kept)
near oneself. TheTamasa (i.e. of the nature of darkness) is again
(like this):

130b-136. It should be worn so as to touch the body or
would cover the entire body. The chief one is wearing it on the
head. Brahma had done like that. Wearing it by keeping it under
the crown is said to be auspicious. Wearing it on the forehead is
(also) recommended, as Lak$mi had worn one auspicious one. Ba^a
had worn it on the head and also on the right (part of the) chest.
The great meditating sage Harakaroa had worn it on his ear. Some
excellent demons fashioning one of iron, cut a part of their body
and wear it there. Weak men having no abodes should wear it
on their heads. Wearing it near the knot of the lower garment
etc. is said to be most mean. When they get what is left over, it
should be worn on the head. Those whose conduct is the meanest,
and those who • are sinners, should always wear a Lihga. The
wonder is: It is not in Yama’s world.

V.105.137-149

2165

^rf Rama said:

137. How does the worship of Sambhu change the (visit) to
hell due to the writing firmly done by Citragupta on the forehead
(of a person)? How does it destroy a sin?

§ambhu said:

138-143a. It destroys all the sin committed during
hundreds of existences. Due to the destruction of all the sins
and the recollection of the great god, the word bhasma
(sacred ash) is mentioned. The wearing of (i.e. besmearing with)
bhasma—the ash is excellent. As fire would destroy a writing
on a tablet, in the same way besmearing the forehead with ash
would destroy the writing of Yama. On its application to the
face the sin done by the part above the ears would perish. On
applying it to the neck sins due to enjoyments had by the throat
would perish. (Its application) to the arms (destroys) the sin com¬
mitted by the arms. (Its application) to the chest (destroys) sins com¬
mitted by the mind. (Its application) to the navel (destroys) sins
committed by the male generative organ. (Its application) to the
back (destroys sins) committed by the anus. O Rama, by applying
it to the two sides (of the body) the sin due to embracing the wife
of another man etc. perishes.

143b-149. In every case the application of bhasma (i.e. the
sacred ash) is recommended to be in three lines. (Due to it) the
holding of Brahma, Vi§tju and $iva, and of the three fires (is
secured). For the protection of the three worlds the application
was done by him. Bhasma that is consecrated and put on (i.e.
applied to) the fifteen places (of the body) is auspicious—the two
visceras (like the lungs etc.), the pair of the arms, above the
visceras. It is accepted by all to be applied by all bodies for the
purpose of worship. There is no doubt that those who eat the
sacred ash, who sleep on the sacred ash, and who Imve their
bodies smeared with the sacred ash, and bathe with (i.e. apply)
sacred ash, are always freed from sms. It is said to be giving a
triple power at the initiation of a brahmapa. It is a protector at
the time of the birth of men, and at the time of being possessed
by a ghost. It is a remedy for all for the destruction of the poison
of a serpent etc. A devotee of Viwu or any other man who

2164 Padma PurSna

bathes with sacred ash or has applied sacred ash, excels in his
acts.

Rama said:

150. Tell me all that: First (tell me) the importance of the
sacred ash; (tell me) how it prolongs life and how it is pre¬
served.

£ambhu said:

151-152a. It is the cause of increasing (the span of) life in
the three kinds of men. (Merely) by touch it destroys sins, so also
cold and hot, and it gives !§iva*s position. In this matter I shall
tell you an ancient account.

152b-156. There was a brahma^a named Dhanahjaya be¬
longing to Vasi$tha’s family. He had a hundred wives endowed
with form and beauty. One of them, ^amaka, gave birth to (a son
named) Karupa, O Sage. O R^a, he had (a large number of)
ascetic sons according to the number of wives. The father made
an unequal distribution (of wealth) among them. Then there was a
great enmity among the brothers. It is universal that men of the
same stock have enmity (among themselves). Then (once) this
Karuioa along with hosts of sages went to the bank of Bhavana-
^ini to see Narasimha.

157-162a. A certain brahmana had brought an excellent
lovely fragrant fruit for (offering it after) seeing Nfsimha. Kanina
took that excellent fruit and smelt it. The hosts of brahmanas
(that were present) there joined him with a curse (i.e. cursed
him): “O you of a sinful mind, from now onwards be a bee for
a hundred years. The end of your curse will be (done) by the
magnanimous Dadhici.*’ Then, he who had become a bee,
said to his wife: auspicious one, 1 am turned into a bee.

(Please) look after me.’* Saying so, and being like that (i.e. a
bee) he wandered here and there. Then his kinsmen of a sinful
resolve, having come to know him to be like this (i.e. to be turned
into a bee), having attempted to kill him, threw him into oil.

162b-167. Taking (i.e. finding) her husband to be dead, the
woman of a slim waist was afflicted. To appease her grief god¬
dess Arundhati said: you of a bright smile, 1 shall bring him

V.105.168-178a

2165

back to life with sacred ash only.” Then she gave Arundhati
the sacred ash from the sacred fire. She threw it on the dead
being (the dead man) with the M^tyuAjaya hymn. Then the
woman of a bright smile fanned (her dead husband) gently with
a fan. Then due to the power of the sacred ash, the being (i.e.
the man) got up. Then when a hundred years were over, a
kinsman killed (him). When the husband died, that chaste wo¬
man of a bright smile was afflicted. The chaste woman sought
the refuge of Dadhica, the best brahmana and a sage, a great
devotee of the great lord (^iva). Hie brahmapa, a treasure of
penance, said (to her):

168-171. Bhasma (i.e. the sacred ash) alone brought
back to life Jamadagni, a treasure of penance, who was
bereft of life (i.e. who was dead); so also KaSyapa who was like
that (i.e. who was dead); so also (it brought back to life) gods,
(other) beings, and even me in olden times. Therefore, O sinless
one, with the sacred ash only I shall bring back to life your
being (i.e. your husband).” Saying so the venerable Dadhica
sought the succour of the great lord (i.e. ^iva). Taking the sacred
ash in his hand and consecrating it with a hymn, he brought
back to life the husband of that very chaste woman. At the touch
of the hand of the great lord, Karu^a became free from the
curse. Going to (i.e. regaining) his original form, he went to his
own hermitage.

172-174a. The chaste woman invited Dadhica to her house
for food; she solicited the brahmat^a sage (to take food); and
then the brahma^a ate (food). When the best brahmapa had
eaten food, a crore of (his) disciples came (there); so also gods
with their bodies smeared with the sacred ash came (there).
Having saluted Dadhica, they approached him with a desire (to
know) Siva.

The gods said:

174b-178a. O you highly intelligent one, formerly our know¬
ledge had disappeared. Seeing Gautama*s wife we were affected by
love. We outraged her who had gone through the auspicious rite
of marriage. The knowledge of us who longed for her, perished.
Then, all of us (turned into) ghosts went to the sage Durvasas.
He said: “Now (only) I shall remove the entire sin of you by

2166

Padma PwrS^

means of the ^atarudriya hymn, consecrated by ^ambhu (i.e.
^iva) himself. He also gave it to me for appeasing (the sin due
to) the murder of a brahma^a etc.**

178b-180. Saying so, Durvasas gave the excellent bhasma
(the sacred ash) to us. Then, all of us, whose minds were per¬
verted, became at that moment only free from sins after our
bodies were smeared with the sacred ash to the accompaniment
of the ^atarudriya hymn. This is a wonder. We know the power
of bhasma to be like this.

Dadhlca said'.

181-18Sa. I shall tell you in brief the power of the bhasma
of (i.e. sacred to) Siva. Even in hundreds of years it is not possi¬
ble to tell it in detail. Now I shall tell you the old account of
the two gods, Vi^uu and ^amkara, (so also about) the destruc¬
tion of (the sin due to) the murder of a brahmaua. Formerly at
the time of the deluge (of the creation) of Brahma in an awful
ocean, the great illustrious Vis^u lay in the water of (i.e. caused
by) the deluge. Two hundred ‘eggs of Brahma* (i.e. worlds)
reached his two sides. Twenty were by the side of his two feet,
and twenty near his head. The lord held the ‘egg of Brahma* as a
pearl (worn) on the nose.

185b-191. Certain excellent sages like Loma^a, were practi¬
sing great (i.e. severe) penance in the circle of (i.e. his round)
navel. They were propitiating the great god. Then Vi^pu of great
lustre, with a desire to create (the world) thought; being intent
upon profound meditation, he did not see anything. Due to great
grief he repeatedly cried aloud. In the meanwhile, seeing an ex¬
traordinary lustre, Vi$pu, through fear, closed his eyes. He (who
possessed that extraordinary lustre), having a body, and lustrous
like cow*s milk, came there and collected the pair of the row of
a crore of *Brahma*s eggs* in his couple of hands; he held to his
bosom the lustre produced by the crore of ‘Brahma's eggs*. One
‘egg of Brahma* (i.e. a world) jumped up and fell into his two
hands. Not being able to see him, Vi§pu (desiring) to see him,
praised him, the immutable one, who was like that and who was
(adorned) with all ornaments.

V.105.192-203a

2167

Vifrtu said:

192>200a. Salutation to you^ the god of gods; salutation to
you the eternal and immutable one. I do not know you; ( but)
you know (me). My repeated salutations to you. I do not know
your (true) state. Your lustre is difficult to look at. I seek the
refuge of you who have put on emerald ear-rings, who are adorned
with a row of golden necklaces, who have put on a jewelled ring,
who are illustrious, who have put on ornaments on your arms
and viscera, whose eyes are slightly red, bright and long (i.e.
broad), who view (sharply) like an arrow, who have an (addi¬
tional) eye on your forehead, who are immutable, whose eye¬
brows create the illusions of Cupid’s bow, who are the lord,
whose lovely nose is high, whose cheeks are spotless, whose
smile is gentle, whose face is pleased, who are mighty, who
appear (charming) like the young moon, who have put on the red
garment of wisdom, who have devised the anklets of the Vedas,
O mighty one, give me sight. Be the refuge of one that is doomed
by ignorance and that is helpless, blind and pitiable.

Then he (i.e. Sambhu) gave him divine sight capable of see¬
ing himself. Then Vi§i?u, seeing the three-eyed Sambhu standing
before him, said (to him): “Who are you? I do not recognise you
of a great glory. I am able only to salute you but not to recog¬
nise you.”

Saddiiva said:

200b-201a. I shall give you knowledge. Bathe in the ocean.
After that have bath with (i.e. apply) sacred ash, and after
that 1 shall give you knowledge.

The lord said:

201b-203a. Nowhere is there water fit for my bath.

Thus addressed, he with ‘Brahma’s egg’ touching his body,
sat there. It was not proper for Vi$pu to bathe in thigh-deep
water. Sambhu laughed (and said): “Oh, there is too much water
for (your) bath.”

2168

Padma Purdtj^

Dadhlca said:

203b-210a. Then god $iva looked at Vi^pu with the eye on
his forehead; and looked at him whose subtle limbs had dis¬
appeared with his left eye. Then Vi§pu, having a subtle and cold
body was (thus) told by Sambhu: “O Vispu, take a bath; this
deep lake is fashioned’*. Then Vi§pu was notable to enter that
deep lake prepared on Siva’s lap for bathing. Vi§pu said: “There
is no way to get into the lake. O god, give me a way (to enter it).”
Then Sambhu said to him; “O mighty one, formerly this large
(quantity of) water was a crore yojanas deep. When you entered
it, it has become thigh-deep. When you are (already) standing
there, how do you say you have no entrance? In this deq) lake
of mine I see that this thigh (of you) is of the measure of eight
fingers. Get in; I shall give a touch to (i.e. support) your feet. One
sentence uttered by me is a staircase; it is Veda that has come
out of my words.”

Vi^riu said:

210b-211a. Nobody here has the ability to climb up (the
staircase of) words. It is possible to grasp a tangible object.
How can the scriptures be grasped?

$ambhu said:

21 lb-214a. A man has no capacity to grasp or climb up
objects. Accept this great Veda.

Then Hari too accepted it. He, with his hands bent due to
lack of strength, was as it were falling. (Then) Vispu said to
l§iva; “It is not possible for me to hold it.” Siva laughed, as it
were dropping into the great deep lake. (He said): “O Kesava,
having gone up the staircase, please take a bath.”

Dadhtca said:

214b-217. He (i.e. Vi^u), having duly bathed there (i.e. in
the great deep lake) where the Veda had become the staircase
and the water was thigh-deep, came out, and said: “I have
bathed. What next is to be done?” Then sSambhu said to Vi$9u:
“Tell me whether you are thinking or not thinking of something
in your mind.” Hari said: “(I am) not (thinking oO anything.”

V. 105.218-233

2169

Then ^ambhu said to him: **Having purified yourself with the
bath with (i.e. the application of) sacred ash, you will know
the highest auspicious object; for that is recommended for one
who is initiated. I would protect that.”

Dadhlca said:

218-222. Then ^iva took (i.e. scratched) the sacred ash
on his chest with his nail, consecrated it with Om and the
Gayatrl (hymn) of the form of Brahman, took it with (i.e.
between) his fingers, and with (the accompaniment of the hymn
of) five syllables he threw it on the head and all limbs of
Vi$^u. Gazing on him with tranquil eyes, iSiva said to Vi§uu:
“Live (long). Meditate on what there is in your heart.” Then
he was intent upon meditation. In his heart he saw a lamp of a
long (i.e. big) shape and very bright. Vi§ou said to $iva: “I
have actually seen a lamp.” ^iva said: “O Vi§ou, your know¬
ledge is not mature. Eat the sacred ash. (Then) your knowledge
will be complete.”

Vififlu said:

223-233. I shall eat the sacred ash. Formerly I have bathed
with (i.e. applied to my body) the sacred ash.

Seeing the lord, accessible through devotion (only), Vi$QU
ate the sacred ash. (Then) there was a great wonder: In a
moment Vi$pu became one having the lustre of a ripe bimba
fruit and having the complexion of a pure pearl. Since then this
Vi$pu is pleased and is (of a) white (complexion). Then again he
became engrossed in meditation, and in the lamp saw a man
who was like a pure crystal, who was ^iva with three eyes and
two hands, who gave a boon with the right hand and fearless¬
ness with the left, whose body was like that (of a child) of five
years, whose brilliance was like that of a myriad moons, whose
ear-rings were made of emeralds, who was adorned with a row
of necklaces, who was handsome due to a jewelled ring, who
had put on ornaments on his arms and chest etc., whose lips
were small and red, whose eyes were long and reached his ears,
whose eyes were sharp like arrows, who had an eye on his fore¬
head, who was immutable, whose eyebrows created the illusion

2170

Padma PurUnM

of Cupid*s bow, who was the lord, whose lovely nose was high,
whose cheeks were spotless, whose smile was gentle, whose face
was pleased, who looked like the young moon, who was mighty,
who had put on the red garment of wisdom, who had devised
the anklets of the Vedas, who had put a jewelled Om in the left
finger (i.e. finger of the left hand), and who was immutable. Then
Vi$uu became (i.e. looked upon himself as) blessed. Then
^ambhu said: “O V4i?u, what did you see in your heart?” Vi§iju
said: ‘‘First I saw a man of gentle body.” Saying so, Vi§^u fell
at the feet of ^iva.

Vis^u said:

234. I do not know the power of the sacred ash, or whence
can I know your prowess? Salutation to you, salutation to you.
I seek your refuge.

Siva said:

235. O illustrious one, ask for a boon which you desire with
(i.e. have in) your mind.

Having then heard the words of ^iva, Vi§^iu chose an excel¬
lent boon.

Vi^riu said:

236-239. O ^ambhu, let me always have devotion for the
couple of your feet.

Then having granted the boon ^ambhu said these (words) to
Visuu: “Beingjhappy with the application of the sacred ash, you
will be my devotee.”

Dadhlca said:

Thus I have told you from the beginning the great knowledge
due to (the application of) the sacred ash. Therefore, O you all
gods, apply sacred ash carefully.

The gods had their eyes dilated due to wonder (and said:)
“Let it be so.” He who every day listens to this meritorious,
excellent account, is freed from all sins, and goes to the position
of ^mkara.

V.106.1-11

2171

CHAPTER ONE HUNDRED SIX
A Sinful Brahmaria Becomes an Attendant of Vfrabhadra
^ucismitd said:

1. O great sage, the eating of the sacred ash is seen to
prolong life. It is capable of giving a course of the other world.

Dadhlca said:

2-8. In this matter I shall tell you an old and well-known
account of what happened between Yama and Citragupta.
Formerly a dog wandered through hunger in Mithila. In a
hundredth previous existence he was a brahma^a of sinful
resolves. In his youth he was a very intelligent (man) who was
endowed with the (knowledge) of Vedas and sacred texts.
Having gone to Gahga for bathing, he bathed (in Gahga) and
having worshipped his dead ancestors, gods and sages also, went
to the city (called) Prattalika. He took shelter in a brahmapa’s
house. There was staying a daughter of a k^atriya. She was
young. Her lover was killed. She had lost her kingdom. She
possessed wealth of six crores of ni$kas. At night, after moon¬
light, she came near the brahmapa who was asleep and was
handsome in all limbs, and seeing him said these words:
brahmapa, wherefrom have you come? To which country will
you go?”

The brahma^ said:

9. Stirring (out) at a wrong time would certainly create
suspicion (in the minds) of all; so also the talk between us who
are young in this private, mirthful chamber.

The ksatriya woman said:

10-11. A talk in private (between a young man and a yotmg
woman) is not censurable when a tale is told, on a pilgrimage,
at a sacred place, at the time of the devastation of the country
etc., at the time of a famine, or when the village is on fire. You
yourself first took shelter in my house. I am (just) staying in
this house. (Therefore) nobody will have a suspicion in this
matter.

2172

Padma PurSt^a

The brahmapa said:

12-17. I have to keep mum. Quickly go from my presence.

Thus addressed by the brahmai^a she thus thought to her¬
self; ‘Somehow or other I should have union with him. I shall
(now) weep so that he will come to console me. When he will
come to console me, he will raise me up. Then I shall get up
and have contact of his neck with my creeper-like arms (i.e. I
shall throw my creeper-like arms round his neck); and as it
were fainting, I shall touch his body with the pair of my breasts.
Seeing me having lost consciousness, he, the best brahma^a
who would be seated, will put my body on his lap. I, as it were
being unconscious, will throw off my garment, and as it were
weeping (i.e. pretending to weep), shall show him that (private)
part (of me) which is very lovely, which is free from hair, which
has the shape of a ripe aSvattha-leaf, which is the very fragrant
abode of Cupid.

18-22. Having, while rolling on his body, removed his
garment, I shall make his mind perplexed and bring the brah>
mapa under my control. His mind would not be (as perturbed)
when (my private part) is not seen as it would be (perturbed)
when it is seen. The mind is not so (much perturbed) in (i.e. due
to) talk as it is by means of actual seeing (the private part). The
mind is not (perturbed) like that in a mirthful talk as it is in (i.e.
by means of) a dialogue. The mind is not so (much perturbed)
by means of a touch as it is in (i.e. due to) a mirthful talk. (The
mind is) not so (much perturbed) by touching the vulva as by
seeing it. Whose mind does not become excited and whose
semen does not trickle down on seeing a woman's armpits, her
pair of breasts and her vulva being touched (by herself)?’

Dadhfca said:

23-28. Thinking like this with (i.e. in) her mind, that ksat-
riya woman went to her house; and having approached the door
of her house, she wept gently. She wept for a long time. * Remov-
ing.the grief of a woman, a child, an old man, a feeble person,
a king, a meditating saint due to poison, fire, water or the fall
of a stone etc. is recommended; they say it is like giving a well.’
Thinking like this that brahmana, the treasure of kindness, being

V. 106.29^2

2173

pure and with his mind pleased» went near her, and then the
brahmatia said to her: **£nough of (i.e. desist from) this great
grief going against (happiness in) this and the next world. This
leads to the drying up of the body and harms the mind also. O
you young woman, give up this grief. It is no use grieving. What
is the cause of your wailing; what is it for which you are weep¬
ing?”

Dadhlca said:

29-35a. Thus addressed by that brahmapa, she did not say
anything. She fell on the ground as if she had fainted; and
looked at him (and showed) as it were she did not see him. The
brahma 9 a, knowing the highest truth, made her get up. When
he made her get up, she got up but again and again fell
down. The brahmaua sat down and again and again got her
up who had repeatedly fallen down, put her on his lap, and
wiped her eyes. Then as it were she had fainted, she removed
her garment, and showed him her breasts, her private part, her
arm-pits and eyes. Having hung to his neck with her arms, she
touched the brahma^a with her breasts. The moonlight was
clear, and there were gentle breezes. Then the brahmaua became
engrossed in thinking: *This is not my work. It is proper for the
father, the mother, the husband or the teacher. To me who am
not enlightened, everything appears inauspicious.*

35b-40a. Then Cupid came there when the two were in
private. Cupid, of a bad heart, struck the brahma^a with sharp
arrows. The brahmaua, being afflicted due to the arrows of
Cupid, became lustful, and thought: *This one, very beautiful in
all limbs, appears to be lustful. Otherwise how can there be
horripilation on her vulva? All that will be clear from the
touch of her breasts.* Thinking like this, the brahma^a touched
her breasts and vulva. She too, who feigned a swoon, had a
smile on her face. She closely embraced the br^mai;^, and
kissed his face. Then they were united even for a hundred years.

40b-42. When a hundred years had passed, the brahma^a
one day in the morning went to a river to bathe. She too went
with the brahma^a. He bathed there and listened to the Kaurma
Purat^a which-destroys all sins and gives (i.e. produces) devotion

2174 Padma Purihja

to ^iva; and heard this verse uttered by the one who knew the
Parana.

43-45a. “He who kills a brahma^ja, he who drinks liquor, a
thief, he who violates his teacher's wife, becomes free from the
sin by just listening to the Kaurma Pur^a." Hearing this state¬
ment, the brahmaina said to that brahmatna well-versed in the
Purapas: “The sins committed by me have no number (i.e. can¬
not be counted). Tell me that which would destroy the heap of
all (my) sins."

The brdhma^a welUversed in the Pur anas said:

45b-47. Propitiate Sankara, the god of gods, the lord of
gods. O brahma 9 a, by means of his worship all your (sin) will
perish. Sin is said to be darkness. It perishes by means of the
lamp of knowledge, or O brahma^a, all sins perish due to the
worship of him. Those who are bereft of knowledge and worship
certainly fall into a hell.

Dadhlca said:

48-5la. Then the brahma^a went to an excellent temple of
l^iva. (There) he worshipped Sankara with a thousand dro 9 a
flowers. Then he went home and took food. Leaving the
k^atriya woman the brahma^a went to the desired region.
Having procured food to be eaten on days of fast, and having
eaten it according to his capacity, he went to the temple of iSiva.
Going there, he ate his meal with the ghee in the lamp outside
the temple. Then he was under the sway of death, and went to
Yama's world.

Yama said:

5lb-57. Certain sins formerly committed by you have
perished. O brahma^a, since you offered worship to Sankara
on one day, a thousand of your sins have perished. Of the
sins that have remained, the fruit is a fall into hell, (and
staying there) for two crores of years, and having the existence
of a dog a hundred times. Due to stealing the ghee from the
lamp of ^iva a man has to resort to (i.e. to live in) hell
for a hundred very awful years. He turns into wood in the
Kumbhipaka hell, and repeatedly becoming ash for ten years,

V.106.58-69a

2175

lie then becomes an insect for another ten (years). Then for ten
years he becomes the wick of a lamp. Sinking in and coming up
from phlegm, impure feces, and pools of urine and semen, he
eats phlegm, feces and dirt. Then when the residence in hell is
over, he gets a hundred existences as a dog.

58-62. Hearing these words of Yama, the brahma^ia fell
down. Then his dear wife became full of anxiety. In the mean¬
while, Narada came near her. She who was extremely afflicted,
fell at the feet of Narada. Having raised her, Narada said to
the pure one about her dead (husband); “O innocent one of
large eyes, please go to your husband. O you of large eyes, your
husband, abandoned by his kinsmen, is dead. O auspicious one,
you should not weep. Enter fire (i.e. funeral pyre of your
husband).*’

The brahmana woman said:

O sage, tell me whether 1 should or should not go, so that the
time for entering the fire should not elapse.

Narada said ;

63. That city is at a distance of a hundred yojanas from
here. The brahmapa (i.e. the body of your husband) will be
burnt tomorrow.

Avyaya said:

64-69a. O sage, I deserve to go to the lord of my body, who
is away.

Hearing her words, Narada said to her: “You sit upon the
handle of my lute. I shall go (there) in a moment.” Saying so,
he made haste and went there—^to the country and abode of the
dead brahmaQia. The sage said to that AvyayS: “If you will go
to (i.e. desire to enter) fire there, then do not weep. O daughter,
if you have committed a sin like enjoying another man (than
your husband) then make an expiation to purify that. On enter¬
ing into the fire your minor sins will perish. Leaving (i.e. except)
entering the fire 1 do not see any other (expiation) for women
for the appeaseinent of all sins.”

2176

Padma Purd$a

Dadhlca said:

69b-70a. Impelled by Narada*s words, she said: “O great
sage, what have women to do at the time of entering fire?”

Narada said:

70b-75a. They have to bathe, sanctify themselves, have to
put on ornaments and apply unguents, have to apply sandal
(.paste), have to put on flowers, have to have incense, turmeric
and sacred rice grains. They have to wear an auspicious thread
and apply red lac to their feet. They should give gifts according
to their capacity, they should speak agreeable words, and should
have a pleasing face. They should listen to (the sound of) many
auspicious musical instruments and songs. When a sin of (the
nature of) infidelity is committed, then, with reference to that
old sin (i.e. sin committed previously), that is said to be an
expiation for the appeasement of that sin. Then she should put
on the ornaments and offer them to a brahmatia. In the absence
of (such) ornaments, she should not make (the brahma^a) per¬
form the (rite of) expiation. In no other way, and nowhere, can
that sin perish.

Avyayd said:

75b-76a. I shall do all this; (but) I do not have turmeric.
What are the ornaments? O brahmapa, give all that to me.

Narada said:

76b. There is no such article of the auspicious state of wife¬
hood as is required.

Dadhlca said:

77-78a. Then in a moment he (i.e. Narada) went to l§iva*s
abode, Kailasa. Seeing Girija (i.e. Parvati) he saluted her and
said to her: **0 mother, give me turmeric, ornaments and an
auspicious thread.’*

Pdrvatt said:

78b-79a. How should 1 give any ornament to a widow ? If
I give (her an ornament), widowhood is not possible.

V.106.79b-90

2177

Narada said:

79b-80a. O mother, a woman is not a widow as long as her
husband's body remains (unburnt). Till the husband's body is
burnt, there is no impurity and the auspicious state of wifehood
remains.

Pdrvatl said:

80b-83. No other body (than mine) deserves to put on my
ornaments and turmeric. When ornaments etc. are given by me,
long life is prescribed. Whatever you have said would be given
by (my maid) Jayanti.

Then he went to Jayanti and carried whatever was given by
her. Then the sage gave turmeric to Avyaya who was being
given a bath. Then the sage gave her fine garments and orna¬
ments. He said to her: “Who will perform your funeral rites?
Appoint him.''

Avyaya said:

84. O sage, you alone are the cause of (i.e. will perform) all
rites in my case. You are my father. Perform every (rite);
salutation to you, O best sage.

Dadhtca said:

85-90. Then having burnt (i.e. consigned to fire the body of)
the brahma?>a, Narada said to her: “O Avyaya, go, and enter
the fire if you so desire." Then the chaste lady decorated (her¬
self), and having saluted Narada after going round him three
times keeping him to her right, dedicated her mind to Gauri (i.e.
Parvati). Desiring to please Parvati, she separately (i.e. one by
one) touched her very fine auspicious thread, turmeric, so also
sacred grains and flowers, garments, musk, sandal, golden
comb, various fruits, from presents to her garments—gave all
(these) to elderly married women. The chaste woman went three
times round the fire which was, as it were, burning the sky with
rows of flames, by keeping it to her right, and stood in front of
it. Then with the palms of her hands folded and with a smiling
face she said these words:

2178

Padma Purina

AvyayS said:

91-98. O regents of the quarters like Indra, O mother Earth,
O Sun, O all gods like Dharma (i.e. Yama), hear my words: “If,
from (the day of) marriage till today I have, day and night,
devoutly served my husband by words, thought, and by acts,
and if in the three states (of youth, adulthood and old age) I
have not transgressed (in iny duties to him), then truly grant me
going with my husband.”

Saying so, she quickly dropped the flower from the tip of
her hand (and) entered the blazing fire. Then she saw an aero¬
plane, which was excellent like the Sun and graced with the
music of celestial nymphs. She got into the aeroplane and went
to heaven with her husband. Then Yama, having honoured
that chaste wife, said to her: “You will have (i.e. live in) heaven
eternally; (now) no sin of you remains. In hell your sin was
washed off (by staying there) for two crore years. There is no
doubt about it. But (still) there is a sin. One is committed by eating
the ghee of the lamp (kept in honour) of ^iva. There may not
be a fall into hell, but will be hundred existences as a dog.”

Avyayd said:

99. How can there be (a fall into) hell for those who are
purified by entering fire? The destruction of all sins would take
place by entering into fire.

Yama said:

100-106. Formerly ^ambhu had said that the sin of him
who steals (the articles) of ^iva, never perishes. Other sins may
perish. Then he obtains the existence of a dog, which would be
(continuing) for a hundred years after that.

Reaching the abode of Dadhica he has entered the
mouth of death. Near his wall there was the sacred ash
that was consecrated. The dog fell into the sacred ash,
died, and went to Yama. Yama honoured him, bowed down
to him (and said): “You are the most meritorious sage.
There is no proper place for you in my house. (Please)
go out.” Then that dog, impelled by Yama, went out and

V. 106.107—V. 107.1

2179

remained there. Narada saw liim who remained there with
tormentation; and he asked him: “Why do you, the bright one,
remain here? O you of high intelligence, 1 know you to be a
devotee of Siva, who died remaining in the ash of (i.e. sacred
to) Siva. There is no residence in Yama’s world for them who
are devotees of Siva (but) who being sinful, cast their bodies.
This is Siva's order given by Siva.”

Dadhlca said’.

107-112. Speaking thus to the dog, the sage went to
Kailasa. Having saluted Siva (by prostrating himself) like a
staff, he respectfully said to him: “O god, a certain dog (having
come) from Yama’s city remains outside. He is dead in the
sacred ash. Therefore, he deserves (residence in) your heaven,”
Then Virabhadra, the chief among the attendants, being impelled
by Siva, brought that dog having a divine form and having
saluted the feet of Siva. Then he respectfully said to the god.
The attendant of Siva (i.e. Virabhadra) said to the god: “Make
him an attendant (i.e. one of the attendants) of me.” Siva said:
“All right.” The attendant became one with a dog’s face (i.e.
the dog became one of the attendants).

Dadhica said:

O you Sucismita, the importance of the sacred ash is
matchless. O you of a good vow, what more than this do you
wish to hear?

CHAPTER ONE HUNDRED SEVEN
Virabhadra^s Heroic Deed

^ticismita said :

1. O brahma^a, O sage, tell me how formerly the sacred
ash protected Ka^yapa, Jamadagni of the gods?

V. 106.107—V. 107.1

2179

remained there. Narada saw liim who remained there with
tormentation; and he asked him: “Why do you, the bright one,
remain here? O you of high intelligence, 1 know you to be a
devotee of Siva, who died remaining in the ash of (i.e. sacred
to) Siva. There is no residence in Yama’s world for them who
are devotees of Siva (but) who being sinful, cast their bodies.
This is Siva's order given by Siva.”

Dadhlca said’.

107-112. Speaking thus to the dog, the sage went to
Kailasa. Having saluted Siva (by prostrating himself) like a
staff, he respectfully said to him: “O god, a certain dog (having
come) from Yama’s city remains outside. He is dead in the
sacred ash. Therefore, he deserves (residence in) your heaven,”
Then Virabhadra, the chief among the attendants, being impelled
by Siva, brought that dog having a divine form and having
saluted the feet of Siva. Then he respectfully said to the god.
The attendant of Siva (i.e. Virabhadra) said to the god: “Make
him an attendant (i.e. one of the attendants) of me.” Siva said:
“All right.” The attendant became one with a dog’s face (i.e.
the dog became one of the attendants).

Dadhica said:

O you Sucismita, the importance of the sacred ash is
matchless. O you of a good vow, what more than this do you
wish to hear?

CHAPTER ONE HUNDRED SEVEN
Virabhadra^s Heroic Deed

^ticismita said :

1. O brahma^a, O sage, tell me how formerly the sacred
ash protected Ka^yapa, Jamadagni of the gods?

2180

Padma Pur&na

Dadhlca said :

2-6. Formerly gods accompanied by KaSyapa and others
went to a well-known mountain named Sokara. In the middle of
the mountain was a very beautiful (forest) which was full of
many birds, which was resorted to by various hosts of sages,
which was the resort of Vasudeva, which was charming, which
was resorted to by bevies of celestial nymphs, which was
crowded with strange trees, which was bright with flowers
of all seasons. We and others entered the best mountain (forest)
like that and praising Vispu went there to lord 5iva. We saw a
great flame there and we entered it. Excepting me that deity (i.e.
that flame) burnt (other) sages. After that it (also) burnt me. O
auspicious one, we were reduced to ash.

7-14. Seeing us like this, that brave Virabhadra went to
that mountain for some reason. With his entire body smeared
with sacred ash, he remaining at the top, auspicious and pure,
all alone, desireless and tranquil, heard the sound of wailing.
Then he was full of thought: ‘The sound of the bodies of dead
men and the smell as it were of dead bodies, are being perceived.*
Deciding like this in his mind, he went to the fire of great brilli¬
ance. Then that fire also started to burn Virabhadra. But it went
out as the fire of (i.e. burning) grass (i.e. hay) would go out on
receiving (i.e. being sprinkled over with) water. Then Virabhadra
saw a great, mighty flame, which went (up) to the sky even (like)
flame falling (i.e. dropped by) Siva (obscure!). The brave
Virabhadra thought in his mind: ‘(This) flame is the destroyer of
hundreds of crores of beings. So for the protection of all I desire
to drink it. As a thirsty man drinks water, I shall consume this
great flame.* In the meanwhile a divinevoice said to (Virabhadra)
the hero.

The voice said:

15-17. O hero, do not do a rash act. Where is your thirst,
and where is the fire? (i.e. What a great disparity is there between
the two!). Those that are thirsty are interested in water. Opposite
is (their attitude towards) a wild fire. The loi d of demons, viz.
Prapa^ta had a large head extending over a yojana. There was
another (demon) whose face extended over a hundred yojanas

V.107.18.33a

2181

and who had a hundred arms. The illustrious Agastya had com¬
pletely drunk (the water of) the ocean. This flame destroyed
these and other well-known (beings).

Virabhadra said:

18-19a. This flame will not cause fear as told by you. O
Sarasvati, I shall be angry with you. Know me to be Vira¬
bhadra whose position is honoured by all gods.

Bhdrati said:

19b-22a. O sage, what I said was with an affectionate feeling,
and not through hatred or any other feeling. O hero, give up
your anger and do what is beneficial for yourself.

Saying so the goddess vanished through the fear of the hero.
Then that hero easily drank (i.e. consumed) the great flame.

22b-26a. In a moment Virabhadra all alone drank that great
flame which extended over a hundred yojanas and was extremely
difficult to bear. Just on seeing the heaps of ashes (of the bodies)
of (gods) led by Indra and of sages, the magnanimous Virabhadra
called them (out). Those dead sages and residents of heaven (i.e.
gods) did not respond. Knowing the destruction of the sages
and gods, Virabhadra thought: ‘How can I, (though) an experi¬
enced one, bring all of them back to life?’ Through meditation
he knew (how to bring them back to) life. Sipping (water) he
consecrated with the hallowed Mftyunjaya hymn and with sacred
ash the ashes (of the bodies) of the dead.

26b-28a. Then the best sages, having resorted to their res¬
pective bodies, got up. Then they went to the very bright side
of the mountain. There also they were swallowed by a serpent of
a mighty body. Then the mighty hero (Virabhadra) went to the
great serpent.

28b-33a. Seeing Virabhadra to have come (there), the ser¬
pent started fighting. The serpent, taking up various forms,
fought for a year. Then the hero holding with both his hands,
the two lips (of the serpent), tore his entire body into two (parts).
Seeing the gods dead, Sankara brought them back to life with
the sacred ash ^ly. Then the gods, along with the sages,
saluted Virabhadra and went their way. (Then) they saw the

2182

Padma Purina

demon Pancame^hra who had come there, had a large body, was
endowed with ten arms, possessed five feet, had eight heads, and
desired a large (quantity of) food.

33b-38. That demon, when he had fought with the monkey
Valin, who had certainly double the strength of Vi§pu, having
the body of a large boar, had suddenly struck Valin with his five
feet in boxing, and had proceeded to kill Sugriva with his hands.
He put Sugriva into his mouth and swallowed him like a morsel.
Seeing Valin and Sugriva swallowed, he thought: ‘How shall I
kill him and how shall I save the monkey?’ When he was think¬
ing like this the lord of demons ate up the monkey with one
effort. Seeing the demon like that, all the gods and sages became
intent on running (away).

39-44. Seeing them running, that demon Pancame^hra took
all of them with all his hands and ate them up. Then Virabhadra,
seeing the monkeys, sages and gods being eaten up (by the
demon) angrily took in his hand a rock extending over fifty
yojanas and struck it on the heads (of the demon). The middle
head (of the demon) fell down. Then taking the peak of the
mountain which was a hundred yojanas long and holding it more
firmly, he struck the lord of mountains. Then the demon said to
that three-eyed Virabhadra: “(Now) see the strength of my arms.
I have seen your might. There is a couple of swords. They are
glistening with oil, and they are fifty yojanas high (i.e. long).
They extend over a yojana, are very strong, and have (good)
characteristics. You take one liked by you. The one that remains
is dear to me.”

45-49. Saying, “All right”, the very strong Virabhadra took
one sword; and he moved the sharp sword with his hand; and
then roared angrily. The best demon also took a sword and
roared in the same way. Having approached Virabhadra^ he put
it on his neck (i.e. struck on his neck with it). The limb (i.e. the
neck) was pierced, and profuse blood flowed out. With one hand
the demon then drank the blood. Virabhadra angrily struck the
demon on the region of his neck. He took the two heads that
were cut off and that were falling down. The magnanimous one
swallowed them, and roared like a lion. Due to that great roar
the three worlds were agitated.

V.107.50-65a

2183

50-55. With their bodies pierced by strokes of swords made
by each other, they who were roaring and who were wet with
blood, appeared like the blossomed kim§uka (trees). The god
(Virabhadra) and the demon (Paficamedhra) with swords (in
their hands) fought for a year. After that they fought a mace-
fight for a year. Then a battle with knives took place (between
the two) for a year. Then again taking two swords, they fought
with each other. Then the lord of (Siva’s) attendants, of the
nature of a tusk, saying, ‘Prosperity (to you)’, and with his eyes
red with anger, moved a great sword before him, and cut off his
entire forest-like neck, as (one would cut off) a plantain tree.
Taking all the heads, he ate them up. Having torn his body with
his nails, he took out and saw the deities, the lordly monkeys
(i.e. Valin and Sugriva) and the great goddess.

56-63. Seeing this very fierce battle, Narada went and told
Brahma, Vasudeva and Sankara (about it): “Thesages, the
deities, the two monkeys Valin and Sugriva have been protected
by him: and he, of the nature of Brahma, Vi$Qu and ^iva has
brought the two (monkeys) back to life.” An awful boon was
given by ^iva to a demon. There was a mighty demon in the
kingdom of Hirapyakasipu. He wonderfully fought for a
hundred years with the gods. Many fled in various ways, and
hundreds of demons died. He, thinking like this, was protected by
his preceptor, Sukra: “O Sukra, I died a hundred times, and
was brought back to life by you only. Make me immortal, and
make him who is in my belly mortal (i.e. let me be immortal,
and let those eaten by me die). Otherwise, I shall die; there is no
doubt about it. O preceptor, I had a very terrible fight with
Yam a. In the battle, that valorous king Yama was swallowed up
by me. He entered my belly, pierced it and roared. 1 then died,
but was again brought back to life by you. Therefore, I shall
practise penance for the death of those who are in my belly.”

^ukra said:

64-65a. This is so. There is no doubt about it. You practise
it duly. There is a holy place (called) Syamantapaheaka. Please
go there.

2184

Padma Purdna

The demon said :

65b-74. I shall practise a very terrible (i.e. severe) penace, (like)
which was not practised by gods and demons. I shall bind with
iron fetters my feet at the end, i.e. at the ankles. I shall fashion
a couple of iron-pillars having iron-straps. I shall bind (i.e. keep
tied) my feet in the strap and put my head below (and feet
above); similarly I shall keep my mouth open, and make my
face (let) down. I shall remain with a flame fluttering in a
circular way and will keep my eyes open. I shall practise penance
like this, whosoever may be the giver of the boon. Let Brahma
or Sankara or Vispu be the giver of the boon, whosoever may
grant it.

Having thus spoken to his preceptor Bhargava (i.e. ^ukra),
he practised the penance for five or six months and again prac¬
tised another penance. Having cut off his head with his nails, he
offered it, with (the accompaniment of) a hymn, into the fire.
He offered his four heads, with (the utterance of) the hymn,
^Salutaion to Bhadra’. When the demon was trying to abandon
(i.e. to offer) his fifth head, the revered lord of Ambika (i.e.
Siva) stood up from the fire. He resembled a pure crystal and
was adorned with the young moon. The great god said to the
demon who had bent down his head: demon, do not do a

rash act. I am the giver of a boon. Ask for a boon.”

The demon said :

75-81a. You, the great god, are the giver of many boons.
Let my heads that are struck off grow again and let the beings
swallowed by me die. Let me have four times the power of
Visu't, having the body of the Boar. You may never be angry
with me and be always near me. A man would come up when
your matted hair is pulled out. Let me die at his hands; and not
(be killed) by others. This is what 1 ask for.

*Tt shall be just so”. Saying like this ^iva disappeared. (Bharatl
said:) **You have killed the sinful demon who had received
such a boon.” Then having embraced the hero (Virabhadra),
Vi^Qu, l^iva and the grandsire (i.e. Brahma) went as they had
come. The wives of deities etc. fell (i.e. prostrated before him)

V.107.81b-92

2185

on the ground like a staff and said to Virabhadra: **SaIutation
to you, O lord of the god of gods; salutation to you, O eternal
and endless one; salutation to you; be the giver of boons."

Virabhadra said:

8lb-86. By means of the sacred ash I shall bring back to
life the gods along with the sages and the monkeys. You should
be pleased; now you should not grieve.

Saying so, Virabhadra brought them back to hfcwiththe sacred
ash. The sages and the gods, so also the two monkeys (i.e.
Valin and Sugriva) got up. With the palms of their hands put to
their heads, they who were pleased, saluted him, and said: “O
dear one, you have brought (us) back to life; you are our
spiritual father. O you born of ^aihkara, always be our refuge.
Punish the children on seeing their bad behaviour; so also pro¬
tect them as your own sons from the torment inflicted by the
enemies and from diseases. O you sinless one, you punished
those who had committed sins at the sacrifice of Dak$a. O father,
we are now (to be protected by you) like children."

Virabhadra said:

87-92. This is true. There is no doubt about it. Remember me
when you are troubled. The trouble will quickly perish. The trou¬
bles from demons to those who recite the name of Virabhadra
a hundred and eight times, beginning with *Om* and ending with
(the word) ^salutation’, with (i.e. using) the dative (as Virabhadr-
aya),will come to an end. At the time of trouble from brahmaua-
ghosts and fear from goblins etc. all the troubles vanish (merely)
by remembering the name (of Virabhadra). (One should remem¬
ber him) whose eyes are like the brilliance of lightning, who is
the lord, whose lips are tawny and shining with fangs resembling
the young moon, whose body is very dark, who has the garland
of matted hair, and who has on his body three lines of sacred
ash. This recollection (of Virabhadra) is told for (getting)
freedom from brahmana-ghosts. All this is explained in the hymn
of Virabhadra.

2186

Padma Purdna

Dadhlca said:

93-95. The hero accomplished (like this). So also the sages
and gods that had come. By these three the great importance of
the sacred ash is proclaimed. Of him who recites or listens to
it, it destroys the sins, gives devotion to l§iva, and prolongs life
and good health.

Sucismita said:

I am happy; I am blessed; I am best among women. My sins
are destroyed. My salutation to you, O best sage.

CHAPTER ONE HUNDRED EIGHT
How to Prepare Sacred Ash

^rl Rama said:

1. O illustrious one, tell about the origin of the sacred
ash, the greatness of the sacred ash, and the religious merit
(earned) through the application of the sacred ash.

!§ambhu said:

2-8a. O R^a, I shall tell you about the origin of the
sacred ash. (I shall tell you about its effect) by (just) remem¬
bering or telling about it. O king, listen to it. He who is that
eternal god SadaSiva, who is saluted by Brahma, who has three
eyes, who is the prop of virtues, who is beyond qualities, who is
unchangeable and immutable, had once a desire to create on
seeing the three qualities in himself—^this triad of qualities
should be known as the three Vedas. O dear one, having divided
himself and the region there, he created on his right side the
son, viz. Brahma and Hari from his left side. At the back side
he created Mahesana (i.e. Siva); thus the mighty one created
three sons. As soon as they were born they became the three
gods—Brahma, Vi^ou and ^iva. They distinctly spoke these
words: “Who are you? Who are we?” Tcf those sonsiSiva

V.108.8b-20

2187

said: “You are the sons, (and) I am your father. O sons, resort
to these three qualities which are the cause of (all) acts/'

The sons said:

8b-16. O lord, who should resort to which quality and how
long? How can there be the cessation from the qualities? Tell
this to us.

m

Siva said:

As long as you have (i.e. retain your) knowledge or as long
as you live, each one of these qualities should be retained by
you. Brahma should retain the quality of Sattva (i.e. goodness),
Vi§nu should retain Rajas (i.e. activity) and Mahesvara (should
keep) Tamas (i.e. ignorance or darkness).

As soon as the lord of gods had said this, Brahma took up
Slattva. He could not move it; then how could he be capable of
holding it? Abandoning that quality, he took up the quality of
Rajas. He was not able to move it; (so) he took up the Tamas
quality. He was not able to move it. He fell doWn and wept;
and Vi§i?u held the Rajas quality with his left hand. (Then)
Mahesa held the Tamas quality with his two fingers; one, i.e.
Vispu, with his two fingers, took up the Sattva (quality). He
sustained Brahma at the footstool, and danced. The giver of
the boons, having seen Siva who was dancing, who had a grace¬
ful form, whose form was (fair) like the cow’s milk, who was
young and had three eyes, who held everything, who caused
joy, said to his sons:

^ivd said :

17-18. O son, I am pleased (with you). Ask for a boon as
desired (by you).

Then the son said to the father: “Give this boon to me:
O auspicious one, let the worship intended for me be yours.
You should always remain in me; you, the immutable one, are
me only.”

!§iva said:

19-20. O magnanimous one, this will happen; there is no
doubt. These two reddish and fair, Brahmd and Vi$t^u are my

2188 Padma Purd^a

two sons. They are the fine soft hair of the armpits, they have
my form and are innocent.

Then he said to Brahma: “You resort to (i.e. take) this one
quality.”

Brahma said :

21-22a. O lord, I am not able to hold the quality indicated
by you. O god, I shall sustain the Rajas (quality); let Hari
resort to the Sattva (quality). This god will hold the remaining
quality.

Sambhtt said :

22b-24. After having taken the qualities, those gods were
not able always to hold them. For being able to sustain (them)
they again said to iSiva (i.e. the lord): “We are not able to hold
these qualities for all the time. O lord if you are the giver of
boons, (then) give us the capacity (to hold them).” Then hear¬
ing their words, Siva said (these) words,

^iva said:

25-28. Of all (powers), the power of knowledge (alone) is
called power. Vidya (i.e. knowledge) resorts to the three quali¬
ties. Ignorance also resorts to them. Please hold the essence
of the three qualities after burning them. You should hold that
what would be (remaining) there.

Then his son said (these) words: “There cannot be burning
without fire.” Siva said: “Fire certainly exists in the eye of
Sankara. These three qualities are the cow; and knowledge
would be(i e. is) the auspicious cowdung. Upani$ad is said to
be the urine (of the cow). Then one should prepare the sacred
ash from them.

29-30a. One should consecrate the cow; the dung of her
whose calves are dead, with the hymn Agavafy. (Uttering the
hymn) one should make the cow eat the grass and drink the
water with the hymn Gavogdvo gdvafy,

30b-34a. Or the one who observes the vow, should observe
a fast on the fourteenth day of the bright and the dark fortnights.
Then the next day one should get up in the morning and being

V.108.34b-47a

2189

pure and composed and having bathed, having put on garments
that are washed, should go to the cow for the dung. Having
carefully got her up, one should get the urine from the cow. One
should hold it in a pitcher made of gold, silver, copper or clay;
or (one should hold it) in a blue lotus, or a vessel made of
palasa(-leaves) or in a horn. One should have the cow-urine and
a little cowdung also. One should take in an excellent pot as told
before, without letting it fall on the ground.

34b-35a. The wise one should purify the cowdung with the
hymn Snij, me bhajatu (‘May prosperity resort to me’). With the
hymn Alaksmirmayi (‘Prosperity should not come to me’), one
should purify the cowdung.

35b. With the hymn Sam tvd sificami (‘I sprinkle you’), he
should put the cow-urine into the cowdung.

36-38a. With the hymn Pancdndrh tvd one should prepare
fourteen pindas. Having dried them with the rays of the sun,
one should put the balls of the cowdung in the vessel already
referred to. According to the rule in his own Grhya (Sutra), he
should install them and kindle hre. Then one should put bails
(saying) ‘to Arpadeva’.

38b-39a. The wise one should perform the two rites called
Aghdra (i.e. sprinkling clarified butter upon lire) and Ajyahhdga
(offering two portions of clarified butter to Agni and Soma).
Then he should make offerings to the lord of destruction. Then
thirteen offerings like Jaya etc. should be made.

39b-42. Then five hymns like Namo Hirar^yabdhave (should
be recited). Thus having made all offerings ending with the
fourth with the accompaniment of hymns, he should offer (an
oblation) to Rudra, ^arva with the hymn Yasya vai kahkati. A
wise man should offer with these the three that are known.
Having made the Vyahrtis (i.e. uttering the words like BhQr,
Bhuvas etc.), he should offer the right sacrifice (to Agni). Then
having withheld the remaining fuel, he should add other water
to the water in the full vessel with the Yajus formula PCr/wm-
dsdnta.

AiAlei. He should sprinkle that water on his head with the
hymn BrShma^fU amftam. Then with the hymn Prdcydm he
should sprinkle the water in the directions. He should give a
present to a br&hmapa. He should bring a ball of boiled rice.

2190

Padma Purina

With the hymn ‘For the protection of the rite of all gods, I
shall bring this to you, O fire; cover this one of mine today’, he
should cover the fire with that ball. The covering by it is said to
be remaining in fire for three days. He should feed the brahm-
apas, and being restrained in speech, should himself eat. If he
desires more sacred ash, he should bring more cowdung.

47b-50a. After three days or one day, on the third or fourth
day, he, having bathed in the morning, having put on white
garments, having worn a white sacred thread, having put on
white flowers and unguents, with his teeth (brushed) white, (his
body) besmeared with the sacred ash, with the utterance of
the hymn Tad vfi should, indeed, not give up the sacred ash.
Having offered presents, he should observe the sixteen formali¬
ties like invocation.

50b-55. Then he should collect the fire. With (the utterance
of) the hymn Agne, bhasma, he should take the sacred ash
produced (from the cowdung). Then, he should clean it with
(the utterance of) the hymn Agnirasmi (‘I am fire’), then mix
it with the water of Ganga or the milk of a cow. Then having
powdered camphor, Ka^mira-saffron, usira, sandal with
agaru (a kind of sandal) well, he should drop that powder into
the sacred ash with sacred hymn (i.e. syllable) Om. Then the
hymn (that is said i.e. prescribed) at the time of sprinkling the
milk is: *0 goddess, your sacred milk, giving intelligence, is
nectar here (i.e on the earth); due to your favour men are freed
from all sins’. Then the learned one should invoke the small
lumps of the sacred ash with the utterance of Om. With (the
utterance of) the hymn, Anoraij^fyan the wise one (should do
so).

^ambltu said:

56-61. Having thus procured the sacred ash and having
taken it (in his hands), the knower of the hymns should clean
it with Om and should get it hallowed with seven hymns. (He
should apply it) to his head with (a hymn addressed) to I§ana.
(He should apply it) to his face with (the hymn) Tat Puru?a.
He should hallow the chest with Aghora (hymn) and, the
private parts with the Vdma (hymn), the feet with the Sadyo*
jata hymn, and the entire body with Om. Then he should dust

\M08.62-78a

211»1

the entire body from the soles of his feet to his head (with
sacred ash). Then he should sip water, and should put on a
white, washed garment. Having sipped water again, he should
do his rites fully. Then having taken the sacred ash and
cleaned it with (the utterance of) Om, he should, recollect¬
ing (Siva) the three-eyed one, the support of the three qualities,
the creator of the three (Vedas) and the mighty one, with the
hymn Namah Sivaya, put the mark consisting of three lines
on his forehead.

62-64a. Saying (the hymn) Namalji Sivabhydm, he should
also put the mark consisting of three lines on both his arms.
Saying (the hymn) Aghordya namah he should put (a similar
mark) on both his forearms. Then (uttering the hymn) Bhfmdya
he (should put the mark consisting of three lines) on his back,
and the backside of his head. (Saying) ‘salutation toNilakaritha,
the soul of air he should put it on his head. Then having washed
both his hands, he should perform (the proper) rites.

Siva said:

64b-65a. Having, in this way,, prepared and applied the
sacred ash, you will be able to sustain the (three) qualities,
and then create the beings.

Sambhu said:

65b-70. The gods Brahma, Vi§nu and Mahesvara, thus
addressed by ($iva) did like that according to the (proper) rule,
and vied with each other, being unable to recognise one another,
they saluted and said to $iva: “Who should sustain which
quality?** Then ^iva said to his sons: “Due to the (particles of)
dust the power of doing rites and knowledge also perish. Brahma
is seen to have a short life. He lives (longer) due to hymns. I
was formerly decorated with the rows of‘Brahma’s eggs’. Having
rested upon the Rajas quality, you are not recognising me.

71-78a. Vi$i:iu has more power than Brahma, and has also
longer life than Brahma in sustaining the row of ‘Brahma’s eggs*.
The life of Vi^pu is said to be of the measure of four inhalings
of Mahe^a and me. May that Vi$pu support you due to his
having more of the Sattva (quality) than Brahma (has). He
knows me the^ entire time, and would not forget me. His only

2192

Padma Purdna

worship is Sattvika, and neither Rajasi nor Tamasi. Salutation
to the Tranquil, Auspicious, of theSattva quality; his possession
of the Rajas quality is to be inferred. Salutation to Nila, so the
(Tamas) quality, ^ambhu resorted to (it) like that. Formerly,
he indeed possessed Sattva, Rajas and Tamas. Therefore, wor¬
ship of three kinds is laid down (in the case) of ^iva. Rajas,
conjoined with Tamas is said to be awful. Siva’s worship, even
more awful than that is regarded as giving a good course (i.e.
salvation); and Rajas conjoined with Tamas is capable of
propagating the sacred precepts. The worship even more inter¬
rupted than that is said to give fruit. Tamas mixed with Sattva
promotes a mixture. A mixed worship of Siva, causing the good
of the world, is fruitless. This way or that way (but) worship of
the lord should be regularly done. (The worship) of Sankara in
whatever way is said to give a quick fruit to a man.”

Sambhu said:

78b-79. In brief this rule about the application of the
sacred ash is told, O sinless one. It destroys all the sins of
the speaker and the listeners.

CHAPTER ONE HUNDRED NINE
Jdbali Recommends Phallus Worship to the Brdhmana Iksvaku
Sambhu said:

l-5a. In this regard I shall tell you a story which destroys
sins and hearing which the pious one (i.e. Iksvaku) obtained ex¬
cellent devotion. (There was) the best brahmatjia, lk$vaku
by name. He was very learned, very intelligent, proficient
in many sacred precepts and well-versed in the science of
ethics. He did not perform a sacrifice; he did not give (in
charity); he did not worship deities. He did not teach the Vedas,
nor did he explain the sacred texts; so also (he did not teach)
the Puraoas, history, the sacred texts or the Vedas. With diffi¬
culty he could (get food to) eat and proceeded only with the

V.l09.5b-19

2193

embellishment of his body. The life (of the span) of a lakh of
years of that brahma^ia of that type passed.

5b* 10. In the next (span of a) lakh, at night on the third
day of the fifth month in (i.e. of) a year he heard this Puratia
(text): “He, who has not given in charity the wealth earned by
him, is certainly roasted for those many years in hell, (for the
wealth) being enjoyed day-by-day would become (i.e. becomes)
depleted. Then having gone through a thousand existences of
insects etc., he then is (born) as a poor man suffering from dis¬
eases, having no relatives, having a wicked wife and many child¬
ren. Every day he lives by begging and supplicating. He leads
his life by asking for broken seeds (not capable of growing),
or the life among servants (of a man) having no ears, no eyes
and with dirt falling (from his body).”

11-13. Having heard the PuraQa (text) like this, that Ik^vaku
became extremely afflicted. The mean br^maija repeatedly
thought in his mind (like) this: ‘Even Durga, having flowers
and beauty is void of fruit due to her having a buffalo. In the
same way, knowledge without the Pura^as would not show the
(right) path. A man, (even) after studying many sacred texts,
and Vedas with (all) their expanse, does not get proper know¬
ledge unless he has studied the Pura^as.'

Sambhii said:

14. When he was thinking like this he met with an untimely
death. He then went to Yama’s world, and was (thus) addres¬
sed by Yama.

Yama said:

15-19. You are having many sins. You have not secured great
religious merit by teaching the Vedas. Sin (alone) is known to
you. Therefore, O brahmapa, you will remain in hell for a crore
of years. You have a very short span of life. Go back to your
former body (i.e. existence). O brahmaoa, do religious deeds that
are beneficial like giving in charity, worshipping the deities,
and repeating hymns; so also teach (Vedas) along with their
limbs (i.e. the Vedangas), and apply sacred ash. Worship God
Vi^veSvara, the god of gods and the lord of Uma. Merely by his
perseverance you will not go to my world, O sinner, every day

2194

Padma Purdna

listen to a little (i.e. small portion of) Pura^a with respect. Then
merely by listening to it, you will not see (i.e. experience) the
pangs inflicted by Yama (i.e. me).

20-22. Hearing the words of Yama, the brahmapa went
back to (i.e. took up) his own (i.e. former) body. Then that
brahmatia made efforts to worship the lord. He went to the sage
Jabali, the worshipper of 5iva, who was endowed with penance
and self-study, who discussed the sacred texts and the codes of
law, who knew the truth about the Pura^as, who was surrounded
by a lakh of disciples, whose entire body had become loose due
to old age, who had mastered the Vedas and the Vedahgas.

23-36. Desiring to see him he (i.e. Ik^vaku) went to the
Mandara (mountain) which had beautiful caves, which was
crowded with many blossoming creepers full of various kinds of
birds, which possesed flowers of all seasons, which was adorned
with various fragrances, whose big caves were full of the songs
(sung) by kinnara couples, the trees in which were resorted to
by many beautiful, charming women, the lovely ones, suspend¬
ing themselves from them, which was resounding with the
(hummings of) bees made to rouse them who had slept due to
the fatigue caused by love-sports, in which the cuckoos also
cooed very much, indeed to unite the separated (lovers), which
was crowded with hosts of various sages, where calm (i.e. undis¬
turbed) deer were moving, which was crowded with the bevies
of the celestial nymphs, which was resorted to by the groups of
gandharvas, the interior of the forest of which was full of the
songs produced from the mouths of many siddhas, which was
full of lovely fruits, and which had many temples, which was
thronged with hundreds of palaces, which had many houses,
which was adorned with fierce and angry lords of attendants
that had faces like those of lions, like those of elephants, like
those of wolves, or having different or strange faces, (or) that
had half faces, (or) had half-curved faces, (or) had faces like
those of the female deer, (or that) had the faces like those of
the creatures like the ruru deer, or like those of alligators, bears
ajid monkeys, that had faces like those of tigers, scorpions,
bears, camels, dogs and donkeys, that had faces like those of all
the beings, that had faces like creepers, like trees, curved like

V.109.37-48a

2195

rocks and (made) of iron, that had superior bodies, faulty bodies,
that had matted hair, tliat had tufts of hair on their heads, or
that were clean-shaved, that had faces like those of birds, that
had twelve faces, that had three-figured faces, that had faces like
bells, that had faces, ears, or feet like winnowing baskets, that
had face like bells or like fiutes or like small bells, that had iron-
faces like whatever (i.e. all) things in the world; (it was adorned
with) certain (attendants) that had put down the charm and
beauty of Cupid with their tender faces, that resembled a crorc
of suns, and that had lustre like those of a crore of moons, that
had many colours, that had all (kinds of) faces, that had all
forms and four faces, that hand two faces, five faces, three faces
or even six faces, that had one or many faces, that were tranquil
and were always happy.

37-44a. The mountain Mandara was resorted to by (beings)
that were afliuent with many enjoyments, and that resembled
Rati and Cupid, that had faces like those of Laksmi and Visou,
and had bodies like those of Uma (i.e. Parvati) and Siva. It was
also resorted to by others having various forms. There the cows
were the Vedas, having the calves in the form of Mimamsa;
Dharma and others were bodily (present); Purapas (presented
themselves) with (i.e. in) deeds; there were all the Codes of Law
and (all) Histories; there were Vedas embodied; they stayed on
the Mandara (mountain); the mountain destroyed sins. In its
midst (i.e. on it, there was) a very auspicious and extremely
beautiful city. It was decorated with wells, lakes, groves and
hundreds of palaces. It had seven ramparts, trenches, and
jewelled upper stories. It had nine town-gates, and beautiful
houses. Its lustre is matchless, and it is without heat and cold. In
it is an auspicious seat, beautified with the feet of Vedas.

44b-48a. The very beautiful foot-stool is prepared with all
the Upani$ads. To the two auspicious feet are (attached) Puraoas
and Vedas for auspiciousness. A great meditating saint is seated
there. His figure is (fair) like cow*s milk. His charming face has
a gentle smile on it. The lord’s age is sixteen years. On his chest
he has a rosary made of gems and rudrak$a. He having the
lustre of a kar^ikara (flower) wears a sacred thread. The god has
(put on) good, jewelled ear-rings. He has put on a crown and

2196 Padma PurSna

golden garmenls. He has (put on) many ornaments, and has
applied sandal of various kinds.

48b-54. On his left lap Parvati is seated, and he is looking
at her face. The god embraces with his left arm the innocent,
young goddess of a beautiful face adorned with fresh youth,
decorated, beautiful in all limbs, and having a golden lotus, and
raises her face with his right hand. With his left hand the god
touches her head, and puts a mark (on it) with his right hand.
With the fan of Oihkara Bhakti (i.e. Devotion) fans the gods.
The charming Puja (i.e. worship) gives a garland with (i.e. of)
flowers to the god. Jnapti (i.e. Cognition) and Virakti (i.e.
Detachment)—the two ladies—hold the chowries in the form of
abstract meditation. Samadhi (i.e. profound Meditation) works
for him and Dhararia (i.e. steady Abstraction of mind) is his
wife. Checks and Restraints are said to be his servants. Prapa-
y&ma (i.e. Suspending the breath) is his family-priest, and
Pratyahara (i.e. Withdrawing the senses) is the holder of (the
staff of) gold. Dhyana (i.e. Meditation) is the superintendent of
his wealth, so also Satya (i.e. Truth) is the general of his army.
From Brahma to an insect all are the animals and Siva is their
lord.

55-62a. Dharma is the guardian of the animals, and Adha-
rma(i.e. Unrighteousness)is a thief. They (i.e. the animals) are
bound by the noose of illusion. Death at Ka§i is the liberator;
and women of various sorts (serve) the god of gods, the lord of
Uma (i.e. Parvati). A crore of beings would remember (i.e. re¬
member) the lord of Uma who is like this. Having obtained
desired pleasures they are honoured in diva’s heaven. Brahma,
Vijiju, great Indra are the door-keepers of his city. The two
goddesses Lak$mi and Sarasvati are appointed to worship the
threshold etc. on the ground. Gods and celestial women are the
servants of the god of gods. All gods are the servants of the
noble one. lk$vaku saw such a great mountain. Having saluted
the sage Jabali, he said these words: sage, I desire to go to

the mountain. Are you capable of doing this (i.e. taking me
there) or not? Formerly the wise Yama told me about the short
(span of) my life. He told me (that 1 would stay in) many hells.
How can there be absolution (for me)?'’

V.109.62b-75a

2197

Jabali said:

62b-66a. By means of my divine eye I too knew all this
about you. O brahmaoa, your life is (i.e. you will live) for ten
(more) days. Though a learned man, you did not practise acts
of piety. Due to lack of repeated practice, you have not practis¬
ed penance. Due to the time being short you (have) not (prac¬
tised) abstract meditation. You have not given gifts due to
absence of wealth. V'ou did not go through worship due to lack
of capacity. You did not perform sacrifices. You did not do acts
of pious liberality. (Therefore) you, having no life (i.e. having a
short life), have no religious merit (to your credit). Due to (your)
going against the time you did not resort to teaching or to holy
places. So, to destroy that sin, no expiation is laid down; so
also no religious practice leading to salvatation is laid down.
(Hence,) O sage, stay (here) or go (back).

Iksvaku said:

66b-69a. O brahmaua, by means of the religious practice
which is performed after taking a pledge throughout life, the
destruction of sins definitely takes place. Tell me about those
religious practices by means of which my sin will perish; so also
(tell me) due to which religious merit I shall go to heaven. O
brahmaija sage, be the refuge of me who am extremely afraid of
hell. They say that looking after him who has sought one’s refuge,
is the fruit of all religious practices.

Jabali said :

69b-70. It is true that within a short time religious merit
like that cannot be obtained. As long as falsehood has not ceased,
it is possible to speak like that in dreams. There is a secret. It is
not spoken (out) to anyone.

Iksvaku said:

71a. O sage, protect me who have sought your refuge. My
time will pass out.

Jabali said:

71b-75a. O^brahmaqa, the secret enjoined by the sacred
texts is greater (i.e. more valuable) than my life. (It is) the

2198 Padma Purdtia

worship of J^iva’s Phallus. It was practised by Brahma and others.
It destroys all sins. It destroys all calamities. It gives enjoyments
and salvation. Therefore, perform the worship of 5iva. O sage,
one should not violate the auspicious worship of the Phallus of
^iva. He who would disturb diva’s worship has cut off my head.
It is preferable to be thrown on a spike, to be dragged to hell, to
give up one’s life, but never violation of (Siva’s) worship.

75b-83a. It is better to fall into fire, to bow down the head,
to eat one’s own feces, but not the violation of diva’s worship.
The food of him, the mean man, who eats without worshipping
the lord, or if he enjoys or eats without uttering Siva’s name, is
said to be of sins of the form of food. The crores of the great
sins of him who has in his words (i.e. on his tongue) the auspici¬
ous name ^iva are quickly reduced to ash. The man who goes
round (the Phallus of) l§iva (keeping it to) the right and salutes
him, would get the same religious merit which one would get by
going round the earth. Having gone round (the Phallus)
three times and saluted five times, and having again gone round
(it) and saluted (it), one would be free from sins. He who would
make or cause to make (the sound of) musical instruments in
Siva’s temple, is endowed with great power and is born as one
who resorts to the Vedas. He who would make the three-eyed
god, the god of gods, hear the Purauas (i.e. would recite Pura^as
before him), would, being free from all sins and being blessed,
live in Siva’s city. The god always speaks to him sweet words with
regard.

Jdbdli said:

83b-90. This excellent worship of ^iva has been told (to
you) in brief. O bralimapa, you are short-lived (i.e. the span of
your life is short). Perform the worship of ^iva. Thrice, twice or
even once (a day), for a watch, perform diva’s worship. Resort¬
ing to the stage of a recluse, resorting to a recluse, worship Siva
with the flowers of a recluse in the morning. A man should
worship ^iva with coconut, lotuses, saugandhikas, nipa-flowers,
japa-flowers, punnagas, karaviras patalas, tulasi, arkas, apara-
jita, apamargas, rudrajatadamana, with all these and with fruits
and bilva leaves and dhurtakas, dro^^a-flowers, abundant siri$a
flowers, durva, korakas, nandyavartas, sacred rice grains or

V. 109.9 M 09a

2199

mixed with sesamum only, or with other (materials of worship)
according to his capacity. The worship of Siva is also (done)
with karpikara flowers and a golden durva.

91-98a. He should not worship Siva with buds or campaka
flowers, except the lotus. All lotuses, leaves and sacred grains,
darbhas and flowers should be kept separately from the silver
and golden (flowers etc.). O king, cake cooked in oil would
not be said to be stale. That which is with fruits and with acid
and sour substances or with cumin-seeds should be sprinkled
with water. (All) that, viz. roots, fruits, vegetables etc. sprinkled
with water is not said to be stale. All that water, viz. water of a
great river, water (flowing) from a mountain, or water in the
form of a pool (i.e. in a pool), or well-water, or the water that
would be (available) from a tank, a lake, well is holy water. It
would not be stale. Water should not be procured at night. He
should procure it by day. Water with sand (i.e. from a sandy
place) should also be taken; for it is not stale. Knowing like this,
you offer a worship to iSiva’s Phallus.

§ambhu said:

98b-100. That Ik§vaku dear to brahmapas (or to whom
br^mnas were dear), thus addressed by the sage, became en¬
grossed in Siva’s worship (and) remained (in doing the worship)
for eight days. When the ninth day arrived, he performed (Siva’s)
worship in the morning. When the time of his death came, he,
having performed Siva’s worship, offered his life as a present to
the great lord (Siva).

101-109a. Knowing him to be dead, Yama’s messengers
who took (the dead) to Yama’s world came (there) and made
efforts (to take him). Siva’s messengers, like Vahnimukha, also
came there. Among them there was a dispute: ‘This is mine, this is
mine.’ Then, a messenger of Yama, with a noose in his hand hurt a
messenger of Siva. Then Vahnimukha got angry, and becoming
of (i.e. turning himself into) a great body, seized a hundred
messengers of Yama with one hand and squeezing their heads
with another, cut them off like young grass. Then killing the
messengers and taking Ik$vaku (with him) he went (to Vira-
bhadra). He presented him to the intelligent Virabhadra. He too
(presented) him*to Siva. Then the great god said to him: “Every

2200

Padma Pur&na

day for eight days, you offered a worship. Formerly you had
censured me saying ‘Siva’s Phallus is (just) the tip of a penis.’
Therefore, you will be one with a penis-like mouth. On its tip
there will be a round hole. You will be without a tongue, a nose
etc. (But) because of your having uttered my name formerly,
you will be a speaker (also).” Due to the words of the lord he
became like that in a moment.

^ambhu said:

109b-112. He who will every day listen to this excellent old
account, will, being free from the bond of sins, become Siva’s
devotee. He would go to Siva’s place and would also be a
speaker. He who tells this story, would be like Siva. Formerly a
king named Adhira, having told this story, went, though he had
committed a sin, to heaven with his wife.

CHAPTER ONE HUNDRED TEN

How a King Became ^iva*s Attendant Agnisikha
§rl Rama said:

1. Tell me, how this fire named Agnisikha became an
attendant of Siva like that. Salutation to you.

^ambhu said:

2-9a. Formerly he was a k^atriya who was always angry.
He had lost his wife, his army and his country. (Therefore) he
was extremely afflicted. Having got a couple of buffaloes, he
practised agriculture with his sons. He was full of (i.e. had
incurred) a great debt, and so was very much unhappy. The
king was also unhappy on account of his son being killed by
(the bite of) a serpent. The king, though like that, also gave up
agriculture. He also abandoned his two sons, and having given
up food, wept. Then the two sons came to the father, and said
these (words) to him: “O father, why do you weep? What has

V.110.9b-21a

2201

gone does not come (back) by weeping excessively. Your lamen¬
tation today will (only) lead to the parching up of your body.
Due to the grief your eyes have been impaired; so also your
throat has been impaired. Similarly your practice of religious
rites has been harmed. (Then) why do you torment (yourself)?
One that has gone does not come (back). Protect the five
breaths that have remained (with you). It is meritorious to
protect many, especially those that have resorted to (a person).
How do you grieve over this enemy who has resorted to some¬
one else?”

The father said:

9b-10a. O sons, how (do you say that) a son is an enemy?
Then you are also my enemies. How do you call an extremely
happy son as an enemy?

The two sons said:

10b-21a. The son, as soon as he is born, would snatch
away (the father’s) wife. When he is growing he would take
away (the father’s) wealth. When he dies, he (would take away
the father’s) life. In what way is enmity different from this? I
tell you, O king, that which you described as happiness is all
resulting in unhappiness. At the time of the birth of a son,
there is a thought about the death of the wife. And if the wife
survives, then he (i.e. the husband) loses his happiness. When
the vulva has become impure, no union is possible. If he be¬
comes intent on embracing her, his body gets covered with milk
(coming out of her breasts). Even then if the union takes place,
the heart of the woman necessarily goes to the child due to the
child’s weeping (i.e. when the child weeps). Then he (i.e. the
man) loses interest. Then, if the child falls into (i.e. comes
between) the couple that is united, then there is loss of joy.
When the union is disrupted, the displeasure is great, \^^en
everything is limited by time, there is a possibility of union
(only) on some occasion. At that time there is no food, no
water, (no union) with his wife. Due to the trouble caused by
Planets such as diseases and thirst etc., there is great pain in pro¬
tecting childrenrThat beautiful pleasure of getting on the father’s

2202

Padma Pur&na

Jap, embracing and kissing him, speaking very sweet words—
(all) this which is regarded as a pleasure does not deserve (i.e. is
not equal to) the sixteenth part of discontinuance of coitus. In
(i.e. due to) a son, there are other thousands of sorrows. What
will you do with him who will oppose you in this world and in
the next? Therefore, give up this grief. We two, your sons, are
here.

The king said :

21b-25a. I shall give up the grief which is difficult to check
and which goes against (i.e. impedes) all acts. O my sons, in
this world and the next one should accomplish one’s well-being.
I shall go to Vasi§tha, my priest and the foremost and great
preceptor and the best sage. He will give (i.e. show) me the
(proper) way.

Speaking thus, he went to his preceptor, the brahmatia
living in Varat 3 iasi. He saluted him (prostrating before him) like
a staff. He was honoured by the sage, was embraced by him, was
smelt on his head, and was offered a seat; and was thus
addressed: “What for have you come? What should I do for
you?’’

The king said:

25b’26a. O brahmapa, give (i.e. show) me the way to cross
this worldly existence. I am always unhappy with my fate.
(Therefore) I have sought your refuge.

Vasi^fha said:

26b-32a. It comes to this: take recourse to the lord of the
universe (in the form of) the great Phallus. O lord of kings,
worship the god of gods, the trident-holder, propitiating whom,
formerly, the sage Sakti, the son of Arundhati, though devoured
by a demon, did not go to Yama’s world. For a short time he
went to heaven, and then went to Brahjna’s heaven. My son (i.e.
^akti), (having gone to Vi^^u’s heaven) from Brahma’s world,
is sporting in Vi 99 u’s heaven. O great king, (also) see this hunter,
moving in the forest, and worshipping the lord of the universe,
merely with leaves of the ^ami-tree collected by himself, with

V.110.32b-52a

2203

the flowers of pQga tree, also with the kadamba-flowcrs and
with flowers of the jasmine (creeper). See him worshipping the
great lord with these and other (materials). It is a wonder that
he will die merely after half a watch from now,

32b-41. When his time of death came, the hunter saw, for
ofiering a present to Siva, by his side a jar full of mangoes, but
censurable due to the fruits being left over (after sojiie of them
were eaten) by a dog. Due to the absence of an offering as
planned by him, the hunter uttered these auspicious words
suggesting the devotion of people: “The sage Jamadagni offered
his eye in the absence of flowers, his finger in the absence of
fruits, and his soul when the Phallus was falling, and cut asunder
his body and offered it when the seat of the Phallus was broken.
Other devotees of Siva have also performed great rash acts. I
too have to do like that. Otherwise I shall incur a sin.” In the
meanwhile a mad man came to 5iva. Having snatched the
(materials of) worship performed by the hunter, he, in a moment,
ate it up. He also vomitted on the scat of l$iva. Then the hunter
thought: ‘Should 1 or should I not killthis one harming Siva?’
Then that devotee of ^iva strove to kill himself. (He said to
himself:) ‘As this mad man has eaten up the (materials of)
worship that I had offered to I§iva, when the Phallus was
covered, I must also quickly remove the covering of my body—
my skin. This is for making (the materials of) the worship free.
One should abandon one’s throat due to the loss of the fruit (of
the worship)’.

42-52a. Deciding like this, he, with a sharp axe, did a
wonder: He cut off the skin (on) his right leg, and below the
waist. He also quickly cut off the skin on the left leg up to the
waist. Being delighted and trembling, he also cut off the skin
about it (i.e. the waist). The hunter who was delighted, also cut
off the skin on the hands, shoulders, chest, and throat and also
the skin on the head. Then between the two he cut off the body
in a circular way, and having cut off his finger and taking it, he
offered his skin to the god. Then the devotee of Sankara, of a
divine form, of good eyes, having four hands, having many
ornaments (on his person), quickly stood in the sky. Then
hundreds of thimsands messengers of ^iva, having beautiful

2204

Padma PurSna

crowns, and decorated with all ornaments, having tridents in
their hands, all resembling pure crystal, having four arms, of
lovely forms, seated in excellent aeroplanes, all resembling the
sun, tranquil, accompanied by their beloveds resembling Ram-
bha, and followed by sons, wives and army, and hundreds of
energetic and amorous women resembling the sun in lustre,
showered flowers. And the hunter was called by them; but he
did not go (to them), and said to them: “Would I or would I
not go with my wife and kinsmen?” The followers of Siva
having heard these words of (i.e. uttered by) him, said these
(words) to him: “The fruit is to be had by him (only) who has
done a virtuous or a sinful act.*’

The hunter said:

52b-55. Of practices that are impure, the author is (but)
one; but of the practices done in honour of Siva, the fruit
(would go to) two or many.

In the meanwhile, Virabhadra arrived (there) with a hundred
children and many crores of attendants. (He said to the hunter:)
“O hunter, come along with your kinsmen. As you said, (you
may come) along with your wife, relatives and kinsmen; and
having got into this aeroplane, go to ^iva. Well-being to you.”
Then due to those words, he, having got into the aeroplane,
reached Siva’s heaven.

Vasisfha said:

56-60a. You have observed all (this). Perform the worship
of the lord. Being free from the bond of sin, you will go to
diva’s heaven. O king, if you long for kingdom, worship the
lord of attendants; and besmear (the ground) with water and
cowdung every day. By (doing) this much, you will certainly get
the kingdom of the earth. As long as you live you will have (i.e.
enjoy) the kingdom, and in the end you will go to l^iva’s posi¬
tion. You will not get the kingdom during this (existence); but
(will get it) after death (i.e. in the next existence). Therefore,
after having got another body (i.e. existence), you will have due
to the prowess of your service to I§iva, the kingdom, and your
devotion to Siva will be stable.

2205

V.I10.60b-78
Sambhu said:

60b-70a. Then, having performed the worship like' that, he
died and went to heaven. Then he again got the birth of (i.e.
was born as) a king, and, being devoted to Siva, he ruled his
kingdom. Once the king went to Siva’s temple, which was
having many lamps, like the lord of serpents having gems.
There was also the crowd of warriors. One lamp fell on the
king. Then the king got angry, and quickly taking the lamp,
angrily dropped it in the charming temple. The abode of the
god (i.e. the temple) was burnt, and sin came (to him). Then the
king again fashioned the temple etc. that was burnt and got
Siva worshipped. Then when the day of his death came, the
king who had propitiated Sankara, who had applied sacred
ash and who lay in sacred ash, died while muttering (the
hymn sacred to) Rudra. He went to Siva’s heaven. Virabhadra
(thus) spoke to him: “You become best of the attendants, (and)
my servant. On my order bring the devotees of Siva in my
proximity (i.e. to me). You will be without a head, and flames
will be coming out of your mouth.” He then said to Virabhadra,
the noble chief of the attendants (of Siva): “How would action be
possible for me without eyes, ears, and the group of tongue,
nose, mouth and head?”

Virabhadra said:

70b-75. The beautiful woman who was formerly accepted by
you yourself, every day serves the auspicious bull-bannered god
(i.e. Siva) by arranging an auspicious river, an auspicious eddy
etc.; by arranging white and blue lotuses, and also a fan and a
chowrie. (She also arranges) a trident, a conch, a disc, a mace
and a bow. Also a trident, a drum, a sword, a bull and the
auspicious (attendant) Bhfhgirip'. So also other (objects) like an
eight-petalled lotus, a mystical diagram etc. Once that prostitute
was present in the temple of the deity. A certain jail official of
the king entered the temple of the deity. He saw her there, and
said these words:

The official said:

76-78. The prostitute is in a secluded part (i.e. alone). 1 am
young, and not old. A woman would abandon a man who is

2206

Padma Purdt^a

old, diseased, impotent, weak and poor, whose penis is short and
who is helpless. A woman should avoid from a distance a man
who has no moustache, who is covered with dirt, who is dull,
and is defiled with a bad odour, who is small and has no addic¬
tion. Therefore, O prostitute, let me cohabit with you. Quickly
restore me to life.

The prostitute said :

79-80. We hear that for women of all castes loyalty to their
husbands is a great duty that gives them happiness in this world
and the next. A prostitute, when in the charge of a man, does
not unite with any other man. She (then) is known as a chaste
woman. Therefore she should keep him (only).

The official said:

81-94. If this is so, there is no doubt that (your) death will
soon take place.

Then going to the king, he said these (words:): “A
prostitute is (just) a prostitute. She is not a wife. It is not
proper (i.e. necessary) to say this.” Speaking thus to the king,
he took some froth from a hollow lotus stalk from a well, and
went to her house. Seeing it was time for (her to) sleep, he
extended his hand, and in the hole of her garment, the wicked-
minded one put the froth there. Having done like this, and
going to the king he said these (words) to the king: “O king,
having gone out (of your palace) go to the prostitute, the woman
(you love). Having got that prostitute up, please observe her
entire body, and loosening the knot of the garment, observe it
carefully.” The king went to the house, and said these words to
the official: “She is asleep. See her. I (now) go. You see (this).”
But he then said to the king: '*0 king, this is not proper for you.
Arrange to see her mother or father. When they are seen, all
this will quickly be clear.” Then the king brought her mother,
and made her see (the garment). At the words of the king, she
made a search of the garment. Seeing the froth there, the mother
rubbed it. The garment became wet due to the rubbing. The
king said: “What is it?” The mother of the prostitute said;
“There is nothing, O lord^, there is nothing.” (Thus she told it)

V.110.95—V.ll 1.8

2207

with many words. The king observed the garment with a doubt.
He said: “The garment is wet with semen. See it.” Then the
men who were near there, said to the king: “It is like that.”
Then the king went home, and said to the chief magistrate:
“Now only, without thinking, cut off the head of the prostitute.
Within a ghatika (i.e. a period of twenty four minutes) her head
should be shown to me.” The chief magistrate also did like
that at the words of the king, and showed (it to him).

Vtrabhadra said:

t

95-96a. Thus you did formerly; (and) today you have got
the fruit. With Hame only (in your mouth) you will speak, hear,
see and smell. You will know the taste; you will be intelligent
and very wrathful.

^ambhu said:

96b-98. Thus the intolerant king has become diva's
follower (named) Jvalamukhi. Therefore, one who desires
happiness in this world and the next, should be tolerant. He
who would every day listen to this excellent account, will, being
free from the bond of sin, be (i.e. live) in diva’s heaven.

CHAPTER ONE HUNDRED ELEVEN
The Sinner Vidhfta Goes to §iva's Abode
Sri Rama said:

1-2. O preceptor, tell me the importance of the name of the
great lord, the importance of worship, of salutation, so also the
greatness of sight, the importance of giving water, so also the
importance of offering incense, so also of lamp and sandal, O
best one.

^ambhu said:

3-8. It is not possible (to describe) in detail the importance
of each of the^ames. I shall tell (it) to you in brief. O Rama,

2208

Padma Purai}a

listen carefully. Formerly in the Trela age, there was a powerful
king by name Vidhrta. When his father died, he, even though a
child, was consecrated (as the king) on the kingdom. He kept
near him all those of his age. He did not like those who were old
and learned. He liked the young men who were wicked, who did
acts which ought not to be done, who were adept in bringing
beautiful women (to the king) and were skilled in acts of stealing.
He liked those who were engaged in buffoonery, and who were
skilled in dancing. Those who knew the charms of subjugation,
also those who knew (the use of) herbs, who were given to
singing and dancing, who were rogues, and who knew gambling,
were dear to him. That king deserted those who did what his
father liked.

9-14. Having had consultations with those wicked ones, he
did his acts. He joined these and other wicked (men). Depend¬
ing upon the words of these (wicked men), he abandoned the
advice of the wise. Those who put their fists on the chests and
who howled, who knew the essential things about the characteri¬
stics of the pudendum muliebre (i.e. the private parts of women),
and who were proficient in the technique of sexual enjoyment,
were dear to him. That kingdom then became bereft of political
wisdom. As elephants, horses, chariots, camels, goats, cows,
buffaloes etc. were taken away from here and there, all of them
perished. At that time no gems other than the land were seen
in that city. He (i.e. Vidhrta) being vanquished by another king,
fled. Having gone to a great forest, he made a mountain the
inaccessible place (for his enemies). There, with a few followers,
he resorted to the way of life of a thief.

15-21. Having, at various places, shown to thieves and
cheats by disposition gold, garments, corn etc. and gems, sandal
etc., he made them bind (the possessors) in order to take away their
wealth.When he did not get food, he prepared food with the flesh
of cows and buffaloes. If he did not get food, he got prepared
the meal with the flesh of horses and human beings. Such was his
conduct, bereft of offering the prayers (thrice a day) etc. He had
only one minister, a demon by name Surapa. He always ordered
him, ‘bring, strike,’ He, the abode of cruelty and surrounded by a
thousand men, thus followed the opinion of the demon and
seized men coming from many countries. Having come to know

V.l 11.22-41 a

2209

about the women liked by him, he abducted them. Having enjoyed
them for some time, he ate their flesh. Thus killing men and
women he ruled unbearably.

22-28. The mean man thus ruled for a thousand years. Then
his body became loose due to old age, and he was deformed due
to folds (on his body). The place was without any living being all
around (as far as the area of) ten yojanas. Then the day of the
death of the noble king(?) came. When the time of his death came,
all his followers remained by him, surrounding him who had
bathed and lay on the ground. The minister Surapa said *'Order
me as to what is to be done.’* Then the king, weak like that,
(almost) dead, was afflicted. His life had become weak below the
navel. (So) he uttered (these) words with difficulty :“0 lord of
demons, for all the time you strike, take away forcibly, snatch
away.” Saying so, he died. The messengers of Yama came (there).
Intent on beating (him) they tried to tie him in a wonderful
way. Their bonds and nooses were reduced to powder. Also
their weapons and staffs were pounded just by the touch of his
body. Such wonder took place.

29-34. Then Death himself came there and bound him with
his noose. Seeing even the noose of Death cut off, Mftyu
thought: ‘I have seen the death of all mortals but nowhere like
this’. When Death was thinking like this, the brave Jvalavaktra
holding a dart and being ordered by Virabhadra, suddenly came
there. Then seeing Jvalavaktra, Death quickly ran (away).
Seeing that Death running away, Jvalamukha, (i.e. Jvalavaktra),
the brave one, (said to him): “O thief, stop, stop. Where are
you going? A thief gets freed from his sin only on his being put
to the gallows.” Speaking thus to Death, he pierced by his dart
(the body of) Death. Making the dart pass through his shoulder,
and having tied his messengers with a rope, and with their feet
tied in chains, he took them and went to the king. Putting him
into an excellent aeroplane, well-decorated with songs and
musical instruments, he approached Vira(bhadra). He reported
everything to him.

35-41a. Virabhadra too, reported all that to Siva whose
form was unlimited, who was being served by many hosts of
sages and gods led by Brahma and Vi$ou, and who was accom¬
panied by Pdcvatl. After saluting l§iva he also reported to him

2210

Padma Pur&na

about Mrtyu on the spike. The powerful Virabhadra, the uni¬
versal soul, remained silent. Seeing Agnyanana (i.e. Jvalavaktra),
l§iva reproached him (and said to him): attendant, how did

you do this rash act? How are you not afraid of Death, the
superior Yama? Tell me all that truly.” Having saluted him,
that Vahnimukha (i.e. Jvalavaktra) who was very angry, seeing
Death, danced with joy and said: “(This) Death has just com¬
mitted a theft. Therefore. I put him on the spike.” Siva too
got Death freed and made all his messengers sound.

41b-45. Seeing Death iSiva said: “My name remains with
them at the time of their death. I give my heaven only to those
who have (i.e. utter) my name with some letters fewer or more.
It is true, he uttered the word Prahara (i.e. ‘strike’). They say
that the word Hara (i.e. ^iva) having just the word Pra added to
it, gives (i.e. leads to) the (highest) position. Salute these in the
vicinity who are muttering (my name) and tell my words to
Yama. Those who offer salutation, have restrain, narrate (the
glory of Siva), wait upon (^iva), resort to his service, become
his servants, recite the sacred texts, recite the hymn (in honour
of l§iva) of five letters, or recite the Satarudriya hymn, are not to
be considered (by you). He, who (utters) my name, he who
wears rudrak§a (rosary), he who applies sacred ash, he who
explains the Puranas before me, even if he has (committed) all
sins, I rule over him. It is not at all the authority of Yama (to
punish them).

46-53. Also those men who, though they have (committed)
sins, though they are cheats, though they have used others’
garments and have enjoyed others* wives, are intent upon dying
at Varapasi, or who die on ^risaila, are not to be considered (by
Yama). Even lice, gad-flies, bugs, beasts etc., insects and ants,
serpents, scorpions, pigs, that die at KasI, reach !§ankara. O
Death, having saluted him who uttering his name, would medi¬
tate in the temple of his heart upon Siva who has three eyes,
who is Vjrupak$a (i.e. has an uneven number of eyes), whose
eyes are the triad (of the Vedas), who has the moon, the sun and
fire as his eyes, get away by my order.” Having heard what was
said by Siva, Death praised Sankara: “Salutation to you, the
lord of deities; salutation to you, the form of gods; salutation
to you, the omniscient one; salutation to you, the lord of

V.ll 1.54—V.l 12.13a

2211

animals.’* Then god Mahadeva (i.e. iSiva) said to Death:
*^Choose a boon. I am pleased with this eulogy.*' Death (then)
asked for a boon; lord, O Samkara, protect me, a sinner

belonging to you.** Saying **A11 right** the lord said to Death:
“O child, you (can) go.** He too went to Yama*s world, and
told the entire (account) to Yama.

Sambhu said:

54. He who would every day listen to this auspicious,
excellent account, is freed from all sins, and goes near 2§ahkara.

CHAPTER ONE HUNDRED TWELVE
The Story of $ona and His Wife Kald

iSambhu said:

1 -5. (Now) I shall also tell you another account of a woman.
(1 shall tell you) what Devarata's daughter obtained by the
utterance of (Siva’s) name. The young, very beautiful daughter
of Devarata was the wife of the intelligent Sopa, the son of
Dhanahjaya. The two were restrained, devoted to pious acts
alone, and virtuous. When they had gone for a bath in Gahga,
they found a treasure. (When they had gone) to bring clay on
the bank that had fallen due to the current, they took a clod of
clay and saw a great silver pitcher having a stone on it (i.e.
covered with a stone). Then Sopa said these words to his dear
wife: **How should we act? What should we do that would be
beneficial to us?**

The wife said:

6-13a. A man should not undertake any work depending
upon the view of a woman. A man should not also share a secret
dear to him or (of) any (other kind). If a treasure would be
noticed in the presence of a woman, then by groups of such
words the woman should be deceived. Whatever remains there is

ft

not to be seen by us. If it is wealth, it is not to be seen, (for) it

2212

Padma PwrUa^

results in suffering. If it is not known by anyone else, wherefrom
can definite knowledge be had? If someone is not seen now, he re¬
mains hidden. If there is no hiding (i.e. if someone has not hidden
himself), then someone remains (here) deceitfully. If it is not a
deception on the part of human beings, then ^iva remains here.
If it is not Siva, then a brahmana (turned into a) demon (after
his death) remains here. If he is not that (demon), then it may
be the great lore (Mahavidya?) of kings. If the king does not
know it, then there is a possibility of an affair (done) in a secret
manner. (Or) it may be a trouble from thieves. If you are not
cautious, then a great peril will take place.

13b-20. Generally, desire for enjoyment is produced in
wealthy kings. From one enjoyment desire for another enjoyment
(follows), and it destroys the religious rites. If a woman knows
about the wealth found through chance, then she becomes free,
and through anger divulges (i.e. may divulge) what is found.
Due to anger she becomes one having lack of trust (i.e. she is
not trusted); then the fault told before (follows). Trust is put in
a familiar person; (so also) journey (is undertaken with him), or
the mind is fixed on someone else. Various kinds of acts are
possible for women due to trust (put in them). (Their) love
would go towards any young man on seeing him. Due to love
contact takes place; and due to contact sexual union takes place.
When sexual union takes place constantly, then another (place of
trust) may occur. Formerly you have enjoyed a woman, and now
also you are enjoying one. Whom do you long for now or whom
do you love? Which clever or very affectionate woman would go
to another man than her own? If today you speak the same
words as he spoke to her, then I shall tell you all this. Otherwise
no words will be uttered (by me).

21>23a. Having gained so much audacity, so also due to
change in form, she would behave independently after taking
whatever wealth (she can). He, getting her killed, and taking that
wealth, will cause her to be thrown. On the death of the husband
before (her death) she should not enter fire (with the thought:)
*In my widowhood, all this wealth will be useful for my religious
merit.*

23b-33a. Resolving like this with (i.e. in) her mind, when
widowhood has come, she, when the gets an itching of the vulva

V.112.33b-39a

2213

(i.e. has a desire for sex) by day or at night, she said (i.e. would
say), after having gone to a lonely place and after having un¬
covered (i.e. taken off) her garment, to her vulva these words,
through grief, and with her hand on her generative organ: ‘‘O
vulva, what have you done ? What sin have you committed ? Or
is it the sin of the penis due to having got into you? Or is it the
sin of the doer due to avoiding service like me?” Even then when
the itch is produced, she would put her finger (into her vulva);
and due to the feeling of the itch she would do strange move¬
ments after that. Having rubbed it with her hands, having struck
it and having expanded it, she, being extremely pained, re¬
peatedly shook her feet. She, after having embraced the (piece
of) wood of the cot, and pressed her breasts (against it) as she
liked, became sad due to a peculiar disposition of her mind. Or
having in the day stayed in the house she would process the
vegetable, and having hung it in the house, she, having changed
her dress (would stir out) on the highways in the evening, and is
enjoyed by any one. Then due to the prowess of her words, she,
being unsuspected, would act indecently. Or going to an unknown
house, she would certainly make (someone) sport with her. This
is what is expected of the wealth that is obtained in the presence
of a woman. Therefore, there is no need for you to consult
me (in this matter).

$01!^ said:

33b-39a. It is so. There is no doubt about it. Go and stay
away for evacuation of the bowels and passing urine. Remaining
(here for some time) I shall go hereafter. When she had gone»
§oua also cut his garment into pieces. Then in each piece he
took ample wealth. On the sand-bank, he made a hole as deep
as the knee, threw the wealth (into it), filled it (with sand) and
evacuated his bowels over it; and he put the pitcher, supporting
it with the garment somewhere. Doing all this, as if he knew
nothing, the sage went for his bath. Then his wife having
bathed and having worshipped Parvati, when told by her hus¬
band to go, the chaste woman went home. Knowing her to be
alone, a demon by name Mdrica assumed the form of her
husband and said to Kala:

2214

Padma Purdna

MSrlca said:

39b-41a. On the bank of Saptagodavari there is (a grove)
called Drak$arama where Bhima himself had stayed, which gives
enjoyments and salvation and which destroys sins merely by
being remembered. Let us go there. O beautiful woman, quickly
come out.

Kaia said:

41b-42. You who had proceeded to bathe, have not bathed.
How do you say this now, which you have not said before? The
best ones know the change of nature as a calamity.

Mdrlca said:

43-53. Not to go against the husband is said to be the duty
of women. Quickly tell me whether you are friendly or hostile
to me.

The chaste woman remained silent, and that he was her hus¬
band, the young woman went out with him; and the chaste
woman went into a forest. (She said to him:) **lt is the mid-day.
Perform your daily rites.” Hearing her words, the demon said:
**This is not the place for performing rites. We have to go to
that (region) where it is. So we shall go from here.” Having gone
to some region, and seeing (there) a cave and a lake (he said:)
**This is the place for me to stay at; O dear one, I shall bathe
(here).” Saying so, he bathed in the lake and ate fruits. When
it was the time for (taking) the meal, Kala meditated upon Uma
(and) $iva. She was engrossed in reflecting upon whether he
was or was not her husband. Then ascertaining by means of
reflection that he was a thief, she was frightened, was very sub¬
missive, and had her face full of (i.e. bedewed with) tears. Saying,
“Oh, a hurtful misery has befallen (me)!” she fell down. Seeing
her weeping, the demon started to offend her; and (i.e. but) he
(was not able) to offend her. When the demon tried to rape her,
she made a covering of stone from her knees up to her navel. The
demon, having seen her with a stonelike garment (thought): “I
shall kill her and eat her up.” Saying so and whirling the sword
he proceeded to cut off her head. (She said to him:)

V.l 12.54-71

2215

54-57. am Kala. My husband, knowing (you) will curse
you. Do not snatch me away.’* When she just uttered these
words, the demon cut off her head. When she met with such a
bad (i.e. miserable) death, the messengers of ^iva, who had put
on lovely ornaments, who had held all (kinds of) weapons, and
who were auspicious, came there. Putting her into an aeroplane,
they went to diva’s heaven. Seeing her who had come there,
Uma, the daughter of the (Himalaya) Mountain, honoured her
with joy, and spoke (these) words to her who had bent (i.e.
fallen) at her feet and who was pure: am pleased with your

loyalty to your husband. I (shall) give you whatever is desired
by you.”

Kola said:

58-61 a. Give me the status of your servant. Your lotus-like
feet are dear to me. What is the use of many other requests?

Siva (i.e. Parvati) said: “All right.” She was honoured by
the wives of Indra and others. The sage So^a, the treasure of
arts reached his house. Not seeing his wife there, he became
engrossed in reflection. Through his eye of wisdom he saw her to
have been snatched away by the demon, to be dead, to have
reached Siva’s heaven and Uma, and to have been granted a
boon by Uma.

61b-66a. The best sage had some affliction for a long time,
turned back and went to his father-in-law Devarata. Having
reported everything to him, he went to sage Visvamitra with him.
He reported it to Vasistha. Vasi^tha also said to those sages:
^‘Having gone to Kailasa and having first seen god Mahesvara,
and then having got permission from Siva and gone to Parvati’s
abode, we shall request the goddess and tell her everything
properly.” The excellent sages, saying “All right”, went to
Sankara’s abode, and saluted the god of gods. Being honoured
by Virabhadra, they informed him this: “The wife of So^a has
been kidnapped.”

66b-71. Siva said to the best sages; “1 had already known
this. Her death is untimely. (Still the span of) her life is a hundred
years (more). For those who have met with an untimely death,
there is life again. She will give birth to ten sons; she will have

2216

Padma PurdM

beauty and good fortune also. Ascertaining this, you have come
here, O br&hma^as. All this is certain about people that have
gone to Yama*s world. (But) there is no other course for those
who have come to my heaven. Formerly, at the time when her
vital breath went out of her body (i.e. at the time of her death)
she had uttered my name (viz. Hara). By that the writing of
Yama was wiped. Then how (can) a decision (be had) about her
life? Or you (better) tell the entire (account) to (Parvati) the
daughter of the (Himalaya) Mountain.** Then the br^manas
went to see the feet of Parvati.

72-75. All of them saluted the mother. ViSv^itra said these
(words): *‘0 mother, having formerly protected the wives who
were helpless and forlorn and children who had lost their parents,
you have always been one who gave whatever was desired. This
Kala is my grand-daughter only. Having propitiated you, she
had obtained this l^ona as her husband. This is the fruit of your
worship. O Aparpa (i.e. Parvati), I shall get (back) Kala through
penance, or through charity, or through vows and fasts. I desire
to eat food served by her. How (can I have it)?”

Parvati said:

76. I give the wife as she is desired to be (by her husband).
I am unable to part with her. What do you think, O sage?

Vihdmitra said:

77. I spoke without any fear as you are (our) mother. O
mother, this sage ^opa will (now) request you.

ioiita said:

78. 1 love that wife (i.e. Kala) only, (since) the chaste one
gave (me) more than said (i.e. asked for by me). Give me that
wife only. Otherwise death would come (to me).

PSrvatt said:

79-80a. The wife and husband (should be) equal to (i.e. fit
for) each/other. Those that are not equal (i.e. fit) are condemned.
This one is not proper for you. I shall give you a suitable one. I
shall not desert to who came to my abode without a body.

2217

V.112.80b-I00
said:

80b-83a. If you do not give (back) this wife, then give me
another dear to me; and give me, as an excellent boon, kingdom,
and devotion to ^iva.

''It will be just like this/* Speaking thus, she said to the
sages: “Here, in my (house), you will enjoy for three days. To
please god ^iva, eight brahman as are always to be fed on every
Monday, O best sages”.

83b-87a. As one desires, one should commence this vow any¬
where. When a year is over, one should get fashioned (the image
of) the lord with gold weighing four ni§kas or half of it. One
should assign all these (articles)—a pair of fine white garments,
two chowries, also a couple of fans, wooden sandals, shoes, an
umbrella—to a brahmana. Having given gifts to brahmaqas, one
should dismiss the brahmanas. A wise man should do so at the
time of the conclusion, the beginning and in the middle (of the
vow).

87b-93. Every day he (should offer) worship to Siva, the
highest soul. The hymn to be recited at the time of the worship
is:‘We know (the lustre) of the Puru$a. We reflect upon that
(lustre) of Mahadeva. May Rudra, therefore, urge us on*. He
should worship the god on an altar or in an image. He himself
endowed with (i.e. observing) celibacy, should eat once (a day).
This is said to be the auspicious vow of (i.e. in honour of) Siva.
It gives pleasure to Siva. One, a man or a woman, who devoutly
practises this (vow), always follows Sankara like his shadow.
Today Monday has come (i.e. it is Monday). So meal (will be
taken) after mid-day. O you best sages, all of you, after having
performed the forenoon rites, please eat food (here).” Hearing
the words of the mother (i.e. Pirvati), and saying “All right**,,
they went to river Gang& fbr the performance of religious rites.

94-100. Performing their mid-day rites in the confluence and
having worshipped the lord of the universe with the sixteen
articles of worship, they went to P&rvatfs house and saluted her.
By the order of the mother of the worlds, S&lankflyana's son
arranged for the formalities like washing the feet. He took the
pancagandhaka (i.e. five fragrant substances) and applied them
to (the bodier of) the sages. He who would give paflcagandhaka.

2218

Padma Purdtfa

would obtain a great kingdom; and being like Cupid, he would
be dear to women. He too, who would offer (presents) to Visuu,
would become like Cupid. He who would long for Siva (and
observe a vow) for five years on Kailasa, would be bom as a
king having all fragrances, would enjoy pleasures, whould move
(as he likes), would behave according to his desire. Musk, sandal,
camphor with double agaru are (together) called pancagandhake^
It is auspicious in all rites.

101-107. When the illustrious brahmapas, to whose bodies
paficagandha was applied, were seated, there came an old, weak,
br^mapa dressed like a mad man. He was stark naked, was
disabled due to old age and was hurrying. He was bald-headed;
he suffered from asthma; he very much hiccoughed; he was
oppressed with hunger. He was oozing saliva, had bent with a
brush-like moustache and phlegm and his steps were faltering.
(He was accompanied by) a girl sixteen years old; she was
decorated with all ornaments. She was endowed with form and
beauty. She was excellently beautiful in the world. She was
looking at men here and there; she was singing; she was dancing,
looking at her husband; she was laughing at him. She troubled
her old husband (saying): “O weak, mean man, come quickly.
O old man, by supporting your hand constantly, I am afflicted.
Ornaments, garments, fragrances, garlands, unguents, laughter,
singing, also drinking, decoration, a good house, affluence in all
seasons are for the augmentation of sex only.

108-112a. Sex alone is the purpose of all desires. If all the
pleasures are placed together (on one side) and pleasure of sex
remains (i.e. is placed on the other side), and if they are weighed
with a balance (then) sexual pleasure is a hundred times more
(weighty). Then having obtained (a husband like) you what will
a woman like me do?’* She, holding him by his hand, spoke these
and other words. He gave this reply to her: <*What shall we do?
Our destiny is like this, knowing me to be like this, do not strike
me with bad words.” Such a brMimaua went to Parvati’s house
at that time. Not recognising Parvati at all he spoke these words:

The brahma^ said:

112b-114a. Osage, know me to be a brahma^a who has

V.112.114b-127 2219

come here for food at the time of (serving the) meals. Do not
feed the brahmanas.

His wife said (these) words: “Where is the sage? This is just
a woman. The words of a blind man are always certainly like
this.”

Parvatl said:

114b-l 19. Having washed his feet, make him sit on a seat.

She has not satisfied the brahmaqa having a vessel (decked)
with good jewels by the food cooked in a golden vessel.
Then Ambika (i.e. Parvati) called Arundhat! who expounded the
Vedas and made her dress the food. Kala, Arundhati and the
chaste Anasuya, who were decorated with garlands, sandal, and
sacred rice-grains, dressed separately the articles of food of six
flavours. When the brahmanas were eating, that naked, brahmapa
(-like) figure in a moment ate everything. The ladies could not give
(i.e. serve food) to others. Then that goddess Girija herself started
giving (i.e. serving) food, as the brahmana in a moment ate up
whatever was served.

120-124. He desired to eat, along with his beloved, every¬
thing that had remained in the vessels. Then Ambika took it and
gave it saying, “Let this be inexhaustible.” Then he desired to
eat with the lelfhand. Then also saying> “Let this food be in¬
exhaustible for you”, gave it to him- Then the best brahmana
produced a thousand hands like this, and desired to eat. The
goddess gave him again and again, but did not get angry. Then
the brahmapa, realising that he could not divert her mind, washed
his hands and feet, and with a fragrant substance applied to his
hands, said these words to Parvati: “I am pleased. Ask for a
boon.”

Parvati said:

125-127. O best brahmana, even if you are capable of gran¬
ting me a boon, what is the use of the boon to me, since Sankara
is my husband.

Then the b^hmana said to the goddess: “Of what kind is

2220

Padma Purd^

Sankara? Is he suitable or not for you? He would be suitable
for you, and not otherwise. Handsomeness and cleverness are
liked by women. How otherwise such an auspicious woman
would have come under my influence?**

Parvatl said:

128. O brahmaua, having heard your wife's words, and also
your words, this is untrue. O brahma^a, is it untruth or venom?

Brdhmaaa said :

129. I shall tie your braid; sit upon my lap. If your mind
will be diverted, wherefrom would be your chastity (i.e. how can
you be called chaste).

Pdrmtl said:

130-136. O best brahmapa, my vow is to sit on the lap of
Sankara only.

Then the highest god, knowing the mind of Parvatl, became
a youth of sixteen years. His tied hair was very glossy. His char¬
ming eyes were very affectionate. His body was (fair) like
cow's milk. His handsomeness was like that of a crore of Cupids.
He was adorned with all ornaments. He had spread both his
hands on the shoulder of the woman seated by his side. He sang
gently as (Siva) with Uma. Then Sambhu dragged Parvati with
his hand, and smiled. Putting both his hands on the two shoulders
of the lady (i.e. Parvati), he, with all ornaments (on his body),
and with pleasing eyes, with his body full of joy and sung
(i.e. praised) by sages, sang and danced at that time. By
meditating upon Siva like this, he (i.e. a man) has no grief for
hundreds of crores of existences. Joy always comes to him. Thus
praised by the best sages, he changed the girl into Vi$uu. Then
that Parvati who was pleased, said to the trident-holder:

Pdrvati said:

137-141a. Why is it that taking recourse to this condition
and turning Vi^pu into a young girl. Why did you not come in
your natural (i.e. original) forms (as Siva and Vi$9u)?

V.112.141b-V.113.6

2221

Siva said: **In this vow the food (taken as) a guest is auspici¬
ous. I know that those who do not have dejection obtain per¬
fection. It is definite that when there is dejection, the vow is
improper. He would, O respectable lady, (stay) in my city, will
be endowed with all enjoyments, and living along with his wife,
sons and relatives, his (full) life as told in the Vedas, will later go
to Varapasi, and having died (there) will obtain salvation.**

Sambhu saidx

141b-14S. When the god remained there, the sages went
round him, keeping him to the right, thrice, then saluting five
times, again having gone round him, again being (i.e. prostrating
themselves) like a staff, and being dismissed by him, went out
from that place. Then Sopa obtained his wife whose body was
auspicious and who was not censured (i.e. was praised). The
br&hmapa religiously ruled in the country called Bhilrata.
The devotee of Siva enjoyed all human pleasures. He was always
engaged in charity. He always performed sacrifices and always
listened to (the recital of) the Purapas. When he died, he went
to the auspicious heaven of lord Sankara.

^ambhu said:

146-147. As the occasion had come, I told (you) the im¬
portance of the utterance of his names. It destroys all the sins
of the listeners—^the devotees. It gives all auspicious things.
It always gives a good wife and a (good) kingdom. It is auspici¬
ous. It gives (i.e. creates in one) devotion to Siva. It is to be
observed. A man should not tell it to any one.

CHAPTER ONE HUNDRED THIRTEEN
The Requirements for Narrating a Parana
iSrt RSma said:

1-6. In the sky are seen seated in aeroplanes auspicious
ones having many forms, good wives, and hundreds of women.

2222

Padma Pwrdffa

At every step they are honoured by thousands of men and
women. Twenty damsels, delicate with (good) figures and
beauty, are singing. One is carrying a small box; some have
their arms attached with (i.e. are carrying) chowries. (Some)
have taken a pair of tala fans and are fanning. Another (man)
has made the pillow of her lap. He has given his hand in the
hands of one. He is surrounded by many flatterers. His lotus¬
like face is blooming due to jests of many kinds done (i.e.
indulged in). In one aeroplane, he, having the moon*s brightness
is seen. In the aeroplanes having hundreds of women, the aus¬
picious lord is seen. Have these done (acts of) religious merit?
Or is it (simply) Vi§uu*s illusion, O sage?

^ambhu said:

7-11. These are meritorious br§hmauas, leading a house¬
holder’s life. Your (father) DaSaratha had given that food to
them. Once a thought arose in (the minds of) them who are my
hearts, as, *we who depend upon others are happy here. Here
hundreds of men depend on us. Due to that religious merit all
of us enjoy as we desire. We are waited upon by good women,
and are endowed with the pleasure of kingdoms. We are free
from old age and death, and we are always young.’ Having
thought like this, all the brahmauas went to Vasi§tha’s hermit¬
age, Having honoured them who had come (to him), Vasi§tha
said (these) words: “O best brahmapas, speak quickly why you
have come (to me).”

The brahmarias said:

12-17a. All of us desire to get into an aeroplane which is
endowed with all riches and which goes according to the desire
(of the occupant). O preceptor, procure it for us.

Hearing this thought (i.e. desire) of them, Vasi$tha spoke
(these) words: “O br^mauas, Pur^a which destroys sins,
should always be listened to. In it only are seen righteousness
(dbarma), material welfare (artha) and sensual enjoyments
(kama).” Saying, *A11 right*, the sages went to sage Angiras who
was proficient in Purapas, was the greatest (sage), knew all
sacred texts, all the scriptures and Purapas, and always did good

V.113.17b-33

2223

deeds. Having saluted him, they spoke these words to him:
brahmapa, our life is fruitful, we are contented, since, O sage,
we have seen you.**

Angiras said:

17b-22a. I shall do the work for which you have come (to
me). With a desire to listen to Purapas you have come here.
I shall narrate to you the sacred precept which destroys all
sins, gives all (kinds of) knowledge, is divine, has sprung up
from the knowledge of truth, gives (i.e. creates in one) devotion
to l§iva, is charming, gives (i.e. creates in one) devotion to Vi§nu,
is auspicious, which would give (one) a beautiful woman, which
(contains) auspicious knowledge of various kinds, discloses the
science of sexual love, has enjoyment and salvation as the chief
(aim), which illuminates various systems of philosophy, tells
about various (kinds of) devotion, which narrates daring cour*
age in devotion, gives the rules about a vow, a site etc. and
about (applying) the sacred ash and about worship.

22b>2S. The Padma Pur^a is said to have been accom¬
plished from the lotus of Brahma. It is narrated by l^iva, and
(contains) the description of Pramatha*s (an attendant of ^iva)
form. This is told elsewhere in the Padma Purapa itself. For¬
merly, Vasi$tha, when asked by Dilipa, narrated it. O best
sages, listen to it, (thereby) you will have all knowledge.

Then, by his words the brahmapas got interested in listening
to the Pur^a. They said to the sage (Angiras): “Now doing
what, and how should we listen to it?** He too told everything.

26-33. “Listen to the ancient practices. A man (who wants
to listen to a Purapa) should salute him who knows the Purapa
and then should offer him a respectful seat. Then saying,
*(Please) be seated*, he should worship him with sandal and
flowers; or he should also offer him wealth and tambola. He
should say to him: *0 brahmapa, tell (us) the auspicious story
from the Purapa.* For the accomplishment of religious merit,
material welfare and sensual enjoyments, he should listen to it
not by sitting upon a cot or (any other high seat) but (should
listen to it) by sitting upon a low seat. The knower of the
Pur^a, having^said to the listener, ^Listen*, should recite this

2224

Padma Pur&fa

hymn: A man deserves to (i.e. should) es^lain the Purina (after
saying) ^Salutation to Visuu, Siva, Gaue^a and Sarasvatl’ and
having saluted the desired deity. Every day he should listen (to
the Purapa) or as he would desire. In the same way he should
listen to the narration up to the end, (and then) should do his
duty. The listener should silently reflect on it; he should silently
listen to it. Otherwise Sarasvatl would be angry, and due to her
anger dumbness would come. Therefore, the listener should
offer t&mbflla etc. (to the narrator); and according to his capa>
city, he should also undertake the subsistence of the speaker (i.e.
the narrator).

34>38. At the commencement (of the narration) of the
Pur&pa he should give (the narrator) a pair of washed garments,
or should give him a subtle garment or a pair of garments, and
(should give him) a great, lovely, beautiful, strong and soft seat.
Similarly he should give (him) gold, and cows, a residence etc.
O best of all brihmapas, formerly DaksipamQrti Siva narrated
this to sages residing in heaven.** Then all the sages, having
saluted him seated on the seat, and having separately given him
a tdmbula, remained there with a desire to listen (to the
Pur^a). He too, narrated the whole Purapa, which gives every¬
thing. The best sages listened to it till the last chapter.

Dillpa said:

39. A holy place was reached by the aeroplane which
moved according to the desire (of the occupant), was equipped
with all luxuries, and was fully provided with all facilities.

Vasiffha said:

40-46a. O king, you have not asked enough. That is said
to be holy which enables one to be more sportive, O king. He
should make ^iva*s temple white with whitewash on all sides.
He should have women who are endowed with beauty and
graceful movements, adorned with all ornaments, skilled in
(singing) many good songs, and proficient in various kinds of
dancing. There should be four, eight, or six women sounding a
drum. Two should be powerful, two should be professionals
having the bow of a lute and drum-stick. Four should be
dancers, and one should be a contented singer. One or two are

V.U3.46b-56

2225

said to be knowing singing well and not garrulous. Two should
be kept for (playing upon) the lute, and six or eight are silent.
All should be beautiful and should have graceful movements. AH
should be of firm breasts. They should be skilled in the ways of
sexual love and should be trustworthy. Their dresses should be
of very fine garments, and their eyes unsteady like (flashes of)
lightning.

46b-S2. O king, he who has caused women like this to
dance (even) on one day, gets into a (divine) aeroplane in a
year. His face is looked at by hundreds of women. He is
honoured by many young (women). He is complete with his joy
being nourished. He is without anger and jealousy. His body is
smeared with paficagandha. His face is like a piece of (i.e. small)
cloud with the moon. He is like the sun. All the ten women are
having brilliance like that. They have garlands of the parijata-
flowers which have blossomed the same day and which are
fragrant. All have garlands of blossomed flowers of rohi and
saffron joined together. They carry the braid on their breasts.
Their lips have a good (i.e. sweet) smile on them. He moves
being delighted by women like these with dancing and singing.
Thus he gets into a (divine) aeroplane and having lived (in
heaven) for an inexhaustible (i.e. very long) period, he then
would be bom as a king. Having ruled over the kingdom like
this (i.e. as a king) and having enjoyed the fruit (of the stay in)
heaven, he will become a devotee of Siva.

^ambhu said:

53-56. Angiras told the sages what Vasis^ha had told Dilipa.
They executed, like that, the union of song and dance of (i.e. in
honour of) the lord of Uma; and having listened to the entire
Padma Purapa, they became happy. O Rfima, these are those
brahmapas who are seated in the excellent aeroplane, in the
sky, and appear to be happy and of delighted minds. I have told
you all this as ascertained in (i.e. by) the Purapas. O Rama,
what other (i.e. more) than this do you wish to hear ?

2226

Padma PurSx^

CHAPTER ONE HUNDRED FOURTEEN
Dialogue between !§wa and Rama

Rdma said:

1-5. Who is this seen in the sky, who is adorned with all
ornaments, seated in an aeroplane, who is, as it were, another
sun very brightly shining at mid-day and difficult to be looked
at by all mortals? On his lap is a sweet-smiling lady like another
Lak$mi. So also there are five good (i.e. beautiful) women.
They are singing a sweet song, accompanied by their glances
with knitted eye-brows, gentle smiles and sounds made by
clappings. At times they are singing songs in their throats (i.e.
singing in subdued tones), by striking on one another’s hands,
and by looking at one another’s faces with cupidity preceded by
songs. Tell me, due to what religious merit the great meditating
sage resembling filaments of lotuses, is sporting like this.

^ambhusaid:

6-16. O R^a, this brahmapa was formerly endowed with
all (kinds of) riches. He had many pleasures. He was engaged
in maintaining his wife. He was sonless. He was without (i.e.
he did not give in) charity. He was without the worship of (i.e.
did not worship) deities. He was bereft of the five (great)
sacrifices and without self-study. He was bent upon eating (only)
in the morning, mid-day and evening. He was impure. Once he
went to the house of noble Gautama on the holy mountain of
Tryambaka resorted to by many hosts of sages. There also was
a beautiful house fashioned with pillars of crystal. Its walls
were smeared with liquid agaru (sandal), musk and camphor.
Its ground was beautiful with the fragrance of the santana-
flowers and was sprinkled with musk and juice of flowers. It
was beautified with many fine, white canopies. The courtyard
was adorned with large plantain and nut trees. In the lake
nearby there was the sweet humming of the bees. The quarters
were filled with the fragrance produced by the sandal-trees.
The quarters were filled with instruction in songs and joyful
songs. It was fashioned with a machine removing the heat
produced in summer. In it a cover is made with the citraka tree

V.114.17-32a

2227

covering the shoots of the plantain trees. The very glossy and
thick panels of the doors are made of the patira tree. The inner
walls are fashioned in such a way as to be fragrant and giving
great joy. As a portion of the lord a beautiful, pleasant raised
seat is prepared. The seat is fashioned with gold and is having a
beautiful altar. It has very pleasing and thick shade.

17-20. It is fashioned at the root of a bunyan tree. It is
decorated at its skirts with lakes having flowers and groups of
plantain trees. It has the clouds showing sprays as they are
touching the great bunyan tree. It is decorated with beautiful
groves having breezes from heavenly gardens. It is decorated
with wells, lakes etc. and with many groves. In that abode wind
giving comfort, blew very gently. Excellent women beautiful in
all limbs and the wealth of Cupid, played on different musical
instruments such as a lute, a flute and a pipe.

21-25a. Women had triple symphony (of song, dance,
instrumental music) in (all) the four directions and above also.
In golden vessels etc. were put auspicious tablets of sacred ash.
They were made fragrant with all fragrant substances and were
fumigated with good incenses. Heaps of kusa were arranged;
there were crores of rosaries. In the outskirts there were
hundreds of deer-hides. In such a house the best sage, fit to be
saluted by gods, put camphor etc. in the four directions, and
arranged a throne of camphor on the seat of sandal, which was
fine, white, very glossy and was covered with camphor.

25b-32a. He bathed (the Phallus of) Sankara with water
made fragrant and with milk. Having got Sada^iva bathed with
the accompaniment of other Vedic hymns, he put a piece of
cloth as a seat on the wooden seat with camphor. He put a
vessel with parts in front of it. He put these (articles) in the
(various) parts (of the vessel). In one pot he put the sacred
rice grains. In another he put sacred rice grains with sesamum.
In one he put pancagandha; in another he put a$tagandhaka.
He also (put) the musk from Kasmira, camphor and sandal in
other pots and arranged them at the place of worship. Then the
worship was done in the way selected. God Sada^iva with five
faces remains in the Phallus. The Phallus is his cover, ^akti
(power, his counterpart) is placed there. Vi$uu is the cover of
^akti, and Brahmia is the cover ofVisriu. The Moon is the cover

2228

Padma Purdna

of Brahma; the Sun is the cover of the Moon. The sacred texts
are his (i.e. the Sun*s) cover. They are protected among the
goddesses of the quarters; and they are covered by the quarters,
^ambhu is the cover of the quarters, and the qualities are his
cover.

32b-42a. The worship of the Phallus of l§iva with ten covers
is auspicious. This would be (i.e. is) the opinion of some. The
cover of knowledge is said (to come) after (these) covers. It is
said to have the cover ofUma. Vis^u is its cover. Brahma is
Vi?nu*s cover. The Moon is the cover of Brahma. The Sun is
the cover of the Moon. The lord is the cover of the Sun. Thus
the cover is said to be of sixteen kinds. The fivefold cover with¬
out Brahma is said to be the best. These three are the covers of
the Moon, Vijpu and Sakti. The unique cover—the cover of
Ambika—is said to be the best. Or in the worship of Siva, the
guardians of the quarters would be (i.e. are) the cover. In
case of Siva uncovering or worship is recommended. One
should worship Siva with the articles placed in the eight
parts of the vessel. 1 shall describe the characteristics of the
vessel useful for all rites. It shines with gold or is made of
copper. A man should fashion the eight auspicious parts of the
vessel resembling pearl-oysters. He should fashion it with eight
angles resembling the petals of a lotus. It is recommended to
have the parts of the measure of a pala. It should be uncovered
and of large parts. In the centre it should not be large. At the
top it should have eight parts of the size of a lotus. Or through
the ^akti he should have it with five parts. Or should make it
with three in the ^akti, and as he thinks.

42b-47. The wise one should keep the vessel in such a way
as it looks beautiful. The rosary fashioned with eight hundred
rudrak$as hidden in the ^akti is auspicious. He should have the
sacred thread with thirty or eight. One should be put on each
of the cheeks and two should be tied on the forearms. He held
one on the head and the great sage had one around his neck.
The rosary was made with rudrak$as and crystals and gems.
The sage has fashioned a seat of tiger-skin and was seated in the
Padmasana posture.^ Having finished invoking (the deity), having

I. PadmAsana—A posture in which the left foot is put at the root of the
right thf^ and the right foot is put on the left thigh.

V. 114.48-70

2229

offered him a seat, materials of worship, water for washing the
feet and rinsing the mouth, he bathed Sankara with the water
of Gahga and with flowers of bakula and patala along with
astagandha kept in golden vessels, and (wiped the Phallus) well
with a washed piece of cloth.

48-53. At the door was kept a copper pan. It was auspi¬
cious with an oval wooden vessel; so also with a cow-horn and
the horn of a gavaya, or with a conch curved to the right or with
pots decked with jewels, or with golden or silver or copper or
bell-metal pots; he bathed (the Phallus) according to his desire
with (water from) the fine golden pitchers. A man may even
bathe (the Phallus) with water from earthen vessels or with lotus
petals, or with (water from) vessels made of (the leaves of)
palasa, mango, jambu and other trees. He should bathe the
lord. He should, after having solicited the lord with the hymn
^salutation to you’ etc. called Satarudriya or with the repetition
of Sam ca, of the nature of tranquillity, then apply sandal etc.
according to his capacity. Then he should worship him with
nice flowers and bilva-leaves.

54-70. That Gautama worshipped the lord with (the leaves
of) tulasi and maruva, white and big blue lotuses, so also with
blue lotus and water-lilies, so also with karavira-flowers, with
karhikara-flowers, white lotuses, (the leaves of) the aparajita
(creeper), with sesamum and sacred rice grains, with sarala-
leaves mixed with sesamum. Thus (he worshipped) the great
lord. He fumigated him with camphor, agaru (sandal), musk,
sarja, and agaruka-sandal and with other (incenses). He lighted
sixteen lamps having camphor-wicks and put on props. He made
an excellent offering of eatables to Mahesa. It contained food of
well-cooked rice and flour; (it contained varieties of food) like
those that could be eaten, that could be licked, that could be
sucked; it was accompanied with sweet articles, and with food
of five types; it was rich with many cooked vegetables, and
mixed with many cooked articles. The drink was accompanied
by twenty (ingredients), and with grapes and plantains; it was
accompanied by eight kinds of soup, and with roots and fruits.
It was also arranged with other articles as were available. The
sage offered the food with excellent flowers. Having offered a
thousand lights fto be waved in front of the deity) kept in golden

2230

Padma Purana

vessels to the deity and having saluted him, he (offered) crushed
pieces of nut, washed leaves, with the tops of their backside (not
visible), and covered with a very white cover. He also offered
auspicious camphor-powder put on three leaves. He also offered
the tambula kept in a golden vessel to the lord. Then after he
had gone round the deity by keeping him to the right, and
saluted him, eight women who had held lutes and flutes and
who were playing on beautiful musical instruments reached the
vicinity of the sage. He himself, taking a small instrument of
bell-metal, started singing. When Gautama started singing, the
women protracted the tone. Others gently played upon the
musical instruments. When the sage was singing sweetly, those
having the manifestation of notes, danced in front of MaheSa.
It was (a) wonderful (sight). In the meanwhile the revered sage
Narada arrived (there). Gautama also honoured and saluted
him who had come (there), and said to him: ‘T am fortunate.
None else is like me. What is the object of your arrival and
wherefrom have you come?”

Sri Narada said:

71-74a. Having eaten in Baca’s abode, I have come (here)
from the nether world. The noble ones, Bana, Sukra and others
will come to (your) house.

Then in a moment the demon Baoa, conqueror of the en¬
emies* cities, mounted upon an elephant and accompanied
by (an army of) twenty aksauhinis^, came there, ^ukra (had
mounted) upon another elephant. Prahlada (was seated) in an
excellent chariot. Vf$aparvan (was seated) in an excellent chariot,
and Bali on an excellent horse.

74b’83. Knowing them all to have arrived, Gautama along
with his disciples went out and hurriedly offered them a respectful
offering. They also, seeing Gautama, got down from the elephant
etc. The demons also saluted him. The best sage saluted Bhargava
(i.e. Sukra), embraced all the demons, duly honoured them and
made arrangements for the camping of the army. The sage washed

1. Ak$auhini—A large army consisting of 21870 chariots, as many
elephants, 65610 horses and 109350 foot soldiers.

V.114.84-97a

2231

the feet of ^ukra and put (i.e. sprinkled) water on his head, and
offered him a worship with beautiful fruits. All the demons,
along with their priests having offered the rites, after bathing in
the wells, lakes and ponds, entered that auspicious abode—the
hermitage of Gautama, situated on the confluence, and wors¬
hipped the deities in the brahmapa’s house. I§ukra worshipped
^ivaonthe altar which was immediately fashioned. On his left
side only, Prahlada worshipped Vistiu; and Bali worshipped ^iva.
So also other excellent demons (worshipr>ed other deities). Baoa
worshipped god ^iva alone. Sukra too worshipped the revered
lord of Uma. In the mid-day Gautama also worshipped ^amkara.
All had put on white garments; the bodies of all were dusted with
sacred ash. All had made marks of three lines on the proper
places (of their bodies) with white sacred ash.

84-88. Having saluted !§ukra, all of them commenced puri¬
fication of the elements. In the lotus of the heart there is a
cavity. In it are the five elements. Among them is ether; in ether
there is pure air. In it is the great lord. A man should meditate
upon him, the bright and auspicious one. The element is united
with ignorance, is impure, and connected with everything. He
should burn that body in the lamp of ether with the fire of
knowledge. Having burnt egotism covering ether, he should then
burn ether. Having burnt the ether, he should burn air and then
the element of fire. Then having burnt the element of water and
the element of earth, he should burn the qualities resorting to
them and then should get burnt his body.

89-92. The man, having thus burnt the elements with the lire
of knowledge, (should worship) Vi§uu who remains in the lock
of hair on the crown of the head, who is full of the flavour of
joy, who is having rays like those coming from the moon, and
who is auspicious, with the rays produced from iSiva’s body and
united with the nectar-liquid. Then the flame (becomes) very cold
like the rays of the moon. The inundation has also become dense
due to the spreading lustres of the nectar. Gradually the group of
elements is inundated.

93-97a. Having thus purified the elements, the pure mortal,
fit to perform the rites becomes pure only for offeringthe worship
and doing the muttering (of hymns). Then on meditation upon
the god, the destruction of the sin due to the murder of a brah-

2232

Padma Purina

mapa follows. Having in this way meditated upon him, lustrous
like the moon*s light, and quickly placed (the deity) in the Phallus
of $iva, having thought on Sadasiva in the lamp, he should
worship the immutable with (the hymn of) five letters. He should
also go through the formalities like invocation, should bathe (the
Phallus of) Sankara as before. The seat should be made of
udumbara, silver, gold, and should be covered with cloth etc. In
the end he should shower bubbles on the seat. He should
fashion one (representation of) snake in the seat above, a pair of
them near the deity, on the right side and the left. In between the
serpents he should put a japa-flower and a piece of cloth of (the
measure of) twelve pratis'.

97b-99. He should put the lord of the form of the Phallus
and fit to be worshipped with very white (materials) and along
with the seat on the piece of cloth. The demons led by Bapa and
others, having done this, and having repeatedly offered panca-
gandha and astagandha, having worshipped (the deity) with flowers,
leaves, sesamum-seeds, sacred rice grains mixed with sesamum-
seeds or with only sacred grains, having duly offered incense,
having presented a lamp, and an offering as told (before), having
finished the remaining (part of the) worship, all of them sang
and also danced there.

100-113a. In the meanwhile there came Gautama’s disciple
named !§ankaratman. His dress was like that of a mad person—
he was naked, and had many coverings. At times he appeared
like an excellent brahmapa, at times like a capdala. At times (he
looked) like a sudra. At times (he looked) like a meditating
saint or an ascetic. He roared, jumped and danced, praised and
sang. He wept, heard clearly; at times, he fell (and again) rose.
He was endowed with 2§iva’s knowledge only; he was full of
great joy. He arrived at the time of the meals, and went near
Gautama. He ate with his preceptor eating at times what was
left over by the preceptor. At times he licked up the plate of the
preceptor; at times he went (away) silently. Holding the pre¬
ceptor’s hand, he, at times, himself ate (food). At times he
urinated in the house (itself); at times he applied mud (to his
body). He always held his prec^tor with his hand and taking

1. Prati—The span of the thumb and the forefinger.

V.ll4.113b-125

2233

him into his abode seated him on his own seat and fed him. The
sage Gautama himself ate from his plate. To know his mind, a
beautiful, auspicious lady Ahalya called the disciple and said to
him, “Eat*’. She put foodin a golden pot and a drink (like water)
etc. in a goblet. She put fire in a plate, and a heap of charcoals
and of thorns in another, and (said to him), “Eat, eat (these)’’.
The sage also ate (them). The brahmana ate up the fire, as
(easily as) he would drink water. He also ate the thorns and
remained as before. Formerly he was invited for food by the
daughters of the sages. Every day they gave him clods, water and
cowdung. Eating mud, wooden staff, he was pleased and
delighted.

113b-120. Such was the sage having the figure like that of a
candala. Taking his old shoes in his hands (one in the right and
one in the left), and (using) words fit for a sudra he came to
Vr^aparvan. The naked (disciple) stood between Vr§aparvan
and the lord. Vr§aparvan, not knowing him, harassed him and
cut off his head. When the best brahmana was killed, this mobile
and immobile world became extremely excited; so also the sages
in it. The very noble Gautama was very much afflicted. Tears,
indicating his grief, went (i.e. flowed) out of his eyes. In presence
of all the demons, Gautama uttered (these^ words: “What (great)
sin he has committed since he has cut ofiF this head of this con¬
stant devotee of Siva and greater (i.e. dearer) than my life (to
me). It is virtually my death as the preceptor is of the form of
his disciple. Certainly we must die where (i.e. when) the death
of Siva’s devotees, full of piety and always living in Siva, is

seen”.

§ukra said:

121-125. I shall bring him back to life. Siva is dear to my
family. How can this brahmana die? See the power of my
penance.

When the best brahmana was speaking like this, Gautama
also died. When he died, Sukra also cast his life through deep
meditation. Learning from Prahlada that he was dead, all the
lordly demons died just in a moment. That was a wonder. The

2234

Padma Purdna

army of that intelligent Ba^a also died. Ahalya tormented with
grief, repeatedly and loudly wept. The lord was worshipped with
(the materials of) worship of i^iva by Gautama. The great
meditating sage Virabhadraon seeing all (that) got angry.

126-135. He said: “Oh how painful! Many lords are dead. I
shall inform ^iva of this; I shall do as he tells.” Having deter¬
mined like this he went to the immutable one to the Mandara
mountain. Having saluted ^iva, he told him all this. Seeing
Brahma and Vi$pu standing there, Siva spoke (these) words:
Vi§tm, seeing the daring act done by my devotees, I the granter
of boons, will go (there). You two also will come (with me).”
Then the lord mounted upon the bull (i.e. Nandin). Chowries
were moved by Vayu. Extremely lovely umbrellas were held
(over the lord's head) by Nandika who was very well dressed.
The very white, golden staff of the lord was held by some
ascetic. Obtaining the consent of the lord, Vi§iju got on the
enemy of the serpents (i.e. Garu^a). He whose Kaustubha (gem)
was noticeable, shone with two reddish and dark blue umbrellas.
With Siva's consent Brahma also mounted upon his swan.
Brahma shone with two umbrellas having the brilliance and
form of the indragopa insect. All gods led by Indra got into
their own vehicles. Gladdened by (the sound of) various musical
instruments all of them set out. Crowded with crores of (Siva’s)
attendants, Brahma, Vi§nu and Siva went to Gautama's hermit¬
age. Seeing that great wonder (Siva) brought his devotee back
to life.by looking at him from the corner of his left (eye).
Samkara said to Gautama: am pleased with you. Ask for a
boon.”

Gautama said:

136-140. If, O lord of gods, you are pleased with me, and if
a boon is to be granted to me, then let me always have the
power of worshipping your Phallus, O great lord. This is what
I have chosen. O you liiree-eyed (god), listen to this: My noble
disciple is without (i.e. does not care for) what should and
what should not be given up. With his eyes he does not
see what should be seen with a feeling of mineness. With his
nose he does not smell what is fit for being smelt; nor (does

V.114.141-161

2235

he give) what is fit to be given, or (does not do) any other
similar act. Knowing this he did like that. The very illustrious
meditating saint, of a figure resembling that of a mad man, and
known as iSankaratman did like that. Nobody would prohibit
him; nobody would harm him. O god, grant me this, and also
the deathlessness of these.

The lord said:

141-142a. May they live till the end of the kalpa; then let
them enjoy salvation. For a moment we shall stay in this exten¬
sive, specially made and auspicious abode of you. Then we shall
go home.

Gautama said:

142b-147a. O lord, I am asking for an improper thing. A
suppliant does not notice a blemish. O lord of gods, if you like,
give me what cannot be obtained by Brahma and others.

Then the lord looked at Vispu and seized Vi^tiu’s hand.
Sada§iva, having laughed, said to him whose eyes were like
lotuses: “O Govinda, you are thin-bellied. What food should
be olfered to you? Or get in and as in your own house cat
(whatever food you choose). Or go to the house of Parvati who
will fill your belly.” Speaking thus, the lord held his hand and
went to a secluded corner. And as told before, he said to Nandin,
the door-keeper. He told Gautama the subsequent words of
Visnu.

Saddiiva said:

147b-161. O sage, procure food for all of us. We desire to
eat (food).

Saying so Sankara went to a secluded place withVi$QU.
Having got on a soft bed, the excellent deities lay there. Having
talked to eadi other, both of them got up. The two excellent
gods went to the bank of Ganga, and bathed (in) deep (water).
They drank water from each other’s hands. Then Vi^^u and
Siva quickly splashed water (on each other). Then $ aihk a r a,
scattered lolus*4daments held in the hollow of his hands over

2236

Padma Purina

Vi§iju’s face having eyes like fully blown lotuses. Ke^va closed
his eyes when the filaments fell (on his face). In the mean¬
while, Siva mounted upon the shoulder of Vi§iju and holding
with his hands Visou*s hand, plunged him (into water).
Vispu who was (thus) repeatedly troubled by being plung¬
ed, delicately put down l§iva. He dragged him by seizing his
feet and whirled him round, (^iva) struck on the chest of
Vi§qiU and dropped him down. Then Vi§nu who had got up,
took water in the hollow of his hands, and scattered it over
^ambhu. Then Hara (i.e. Siva) scattered it over Vi§pu. Thus
they sported in water. The group of sages also had their matted
hair dishevelled in the flurry of water-sport. Then due to the
confusion, they tied the matted hair with others* matted hair;
and the excellent sages, strong or weak, drew (the matted hair).
They caused others to fall, and cried and wept also. When such
confusion started and took place in the water, Narada danced
and cried in the sky. Playing upon the musical instrument—his
charming lute—he loudly sang a song. With a charming song,
he sang in ten modes.

162-171 a. ^amkara, Lokabhavana (literally, the creator of
the world), heard that sweet song; and he himself gradually
began to sing sweetly. When the lord of gods himself sang the
mingled auspicious Kaisiki (veriety of the dramatic style),
Narada danced and sang indistinctly. Taking up a firm note
having all (good) characteristics and endowed with the nectar of
the flow of the excellence (of his voice) he connected it with that
song; and Vi§^u beat the drum with his hands. The four-faced
(Brahma) had a depression, and Tumbura became garrulous.
Gautama and others quietly sang in protracted tones. When the
lord of monkeys—Hanumat—sang a sweet song, the wearied
became glad; the weak became strong. All of them, having just
despised their own songs, got confused. All the gods, the hosts
of sages and the demons became silent. Only that Hanumat
sang, and all others were listeners. In the mid-day when the
time for meal came, ^iva, listening to the song, took a couple
of silken garments. Visuu, (took) a couple of yellow garments,
and Brahma a red one. Then performing rites befitting them¬
selves, and (prescribed to be performed at) that time, all the
deities, mounting on their own vehicles, went out.

V.114.17lb-191a

2237

171b>184a. But the great lord (i.e. ^iva) who loved music,
said to the lord of monkeys: “O monkey, you are ordered by
me. Be fearless and mount upon the bull (i.e. Nandin), and
facing me, sing all songs.” Then the best of the monkeys said to
the revered great god: “The power to mount upon the bull is
only yours. None else has it. O lord by mounting upon your
vehicle, I shall be a sinner. O lord of gods, just mount upon me.
I (shall be) a bird—diva’s vehicle. I shall sing facing you. See”.
Then the lord got upon Hanumat as on his own bull. When the
god ^amkara got upon the head and neck of Hanumat, he cut
his skin, and having turned his face, sang as before. Sambhu,
listening to the nectar-like (sweet) song, went to Gautama’s
house. All the hosts of gods and sages and the demons came
there. At the time of the meal, Gautama honoured them. When
Hanumat sang, everything like the household utensils made
from dry wood increased (i.e. put forth shoots). At the time of
his singing the eyes of all stood (rivetted) as in a picture. With
his two hands (Hanumat) held the feet of the lord. He (i.e. the
lord) was having (on his person) all ornaments. He had a
pleased form. He was young. He was praised by the gods with
their hands well-folded on the slender waist. Having held Hanu-
mat’s head with his hands, ^iva turned it to the east. He put
one of his feet on the hollow of the hands of Hanumat, seated
in the Padmasana posture, and the other into his mouth, and
the lord affectionately and gently seized Hanumat’s nose with
two of his toes. Then he put one foot against his belly, then into
his circular navel and the other one into the hollow of his hands.
Then ^aihkara, seized his head, bent it, touched his back with
his chin, with (i.e. producing) a sound, ^mkara put round
Hanumat’s neck a necklace made of pearls.

184b-191a. Then Vi§ou spoke these words to ^iva: “There
is none (else) in the entire universe, since your foot inaccessible
to scriptures and gods, remained on the monkey’s body. Your
foot is not made manifest (even) by all Upanisads. The monkey
is fully united with it. Your foot is (i.e. your feet are) not
(reached) through the means like restraints etc. and deep medi¬
tation. The power is spotless in Hanumat, the lotus of the heart
of a great meditating sage. (Even) best sages, after having
practised dif£ult penance for thousands of crores of years, do

2238

Padma PurSna

not know your form, then how (can they reach) your foot (i.e.
feet)? Oh! wonderful is the luck (of the monkey), that the
unsteady beast, the monkey, holds the couple of your feet
not capable (of being conceived) in their hearts by meditat¬
ing sages. For a thousand years every day, I devoutly worshipped
the foot (i.e. the feet) of the lord. But you did not manifest it
(i.e. them) to me; (and) there is a talk among people that Vi$pu
is dear to ^ambhu. The monkey (alone) is dear to ^ambhu like
that; I do not have luck like that.”

Sadd&iva said:

191b-197a. O revered Vi§pu, none else is so dear to me as
you, or Parvati is (dear to me) like you. None else is (dear)
to me.

Then saluting the great god, Gautama respectfully said: “O
you immeasurable one, O god, O you treasure of pity, come
along. The mid-day has passed. It is time for meal for all.”
Then the mighty great god (i.e. $iva) sipped water, and along
with Vispu, entered Gautama’s house, and started eating food,
^iva who was adorned with jewelled rings, anklets, silken
garment, a girdle (bright) like lightning, many necklaces, (many)
golden ornaments put around the neck, a sacred thread, upper
garments, with jewelled rings that were hanging and with
excellent, ornamented hair, with the besmearing of pahcahga
and sandal, with armlets, with bracelets and rings, sat on an
excellent seat; and the god seated Yi$nu, so as to face himself,
on an excellent seat.

197b-199. The two excellent gods, Vispu and l§iva were
seated facing each other. Gautama too gave them golden
vessels. The sage prepared food of thirty varieties, excellent
sweetened milk of four kinds, two hundred (varieties of) well
cooked food, three hundred (varieties) of the mixture of un¬
cooked and cooked (food); so also the sage prepared food from
good bulbs and vegetables. Vegetables etc. were accompanied
by ghee. He offered them (food containing) sugar etc. of twenty-
five kinds; so also pomegranates etc., plantains, bunches of
grapes, dates, oranges, rose-apples, piy41a-fruits, nuts.

200-206a. Having duly offered these and other articles and

V.114.206b-220a

2239

having given aposana^ (i.e. making the seat for the food), the
brahma^asaid to them: “(Please) eat.*’ When all of them were
eating, Gautama himself took a fan made of very fine cloth and
fanned l§iva and Vispu. Then the great god desired to indulge
into jest. (He said:) “O Vi?i;iu, look at Hanumat. (See) how the
monkey is eating (food).** When Vi$pu was looking at the
monkey, the great god (i.e. I^iva), even when the hosts of sages
were observing, threw a cake into Vispu’s dish. He also gave
Hanumat sweetened milk etc. left over by him. (Hanumat said
to him:) “Olord, what is left over is not to be eaten according
to your statement.” ($iva said:) “Offering of cooked food to me
is not proper. The cooked food, so also leaves, flowers, fruits
offered to me should be thrown into a well only. Due to your
words an article is not enjoyed; and an article is eaten only
due to your favour.”

Sadasiva said:

206b-208a. When the baoa'iihga, self-bom and bright like
the moon remains, the eating of the cooked articles of food of
(i.e. offered to) Sambhu should be known to be like the Candra-
yana (vow). This is now the time for eating. It would be taste¬
less due to (our resorting to) other tales. I shall tell you after
we have eaten. Eat the food without any doubt.

208b-212. Then the sage performed the rite of (sprinkling)
water (indicating commencement of the meal). He filled the
pitchers reddish, very glossy and fine, with all their parts washed
in many ways and dried, with water from lakes, rubbed with
seeds and cleaned. He covered the new altar on the sandy
bank of the river with spotless, whiter, fine pieces of cloth, and
put on them pitchers full of water. In them he should put
yellow orpiment, nut-meg, kankola, musk-powder, sandal, and
under the layer he should put a garland white like the moon-
rays. After having cleaned the pitcher with water and cloth, he
should have a knot like a peacock’s tail; then should put a
garland of bakula and patala flowers.

213-220a. He should keep the pitchers in a place where

1. Apoiana—The act of making an upastara^a (seat) and apidhSna
(covering) for th€*food eaten.

2240

Padma Purina

there is no sun and which has gentle breezes and should be
fanned with subtle fans. O king, then he should also sprinkle
the goad. Having consecrated well-controlled men or women or
their daughters who have bathed and put on washed garments,
he should put the sweet, tawny exuberance, thick, profuse sandal.
Having applied it to the armpit, neck, he should apply japyaka
to his head, and apply pancagandha. Their good hair should
have flowers tied to it. Their faces should be good and should
be very clean. Such women only whose bodies have saffron
applied to them, are proper. So also young women adorned with
ornaments. He should offer food through these women or men.
They also should, at the time of offering, keep the pitcher
covered with fine and small (piece of) cloth in their left hand,
and looking into it, unbinding it which is put on a thread, should
cause water to be given.

220b-226. Thus the sage Gautama honoured them. When
all the noble ones of them like ^iva and others had eaten, had
washed their feet and hands, and had rubbed perfumes to their
hands, the god of gods, ^iva, was seated on his seat. The gods
along with the sages were seated on the lower seats. In the
jewelled pots were kept pieces of nuts after covering them after
having fumigated them. They were angle-less, round, big, small
and even thin. Then Gautama, having cleaned white leaves and
put powder of camphor-pieces on them, offered it to Sankara
(saying) “O god, accept the ttobQla.” When the sage said these
words, (he said to Hanumat:) “O monkey, take the tambula,
give me the pieces.” The monkey said: “O great lord, I have no
purity. How can purity come to a monkey after his having eaten
fruits?”

Saddiiva said:

227-230. Everything would be purified by my words. Due
to my words poison becomes nectar. All Vedas are due to my
words. Deities are due to my words. Knowledge of religion is due
to my words. Salvation is said to be due to my words. Puranas,
sacred texts and the codes of law are due to my words. There¬
fore, take the tabula and give me the good pieces.

The monkey took the tambula with the nut-pieces with his

V.l 14.231-243

2241

left hand. (Then) from that he took the leaves and gave the nut-
pieces (to 5iva). ^iva ate the camphor after taking it when it
was given.

231-235a. When the god had the tambula, Parvati holding
the hands of Jaya and Vijaya, came to the sage's house from the
Mandara mountain. Then, having saluted the feet of the god,
she hung down her face in modesty. Lifting her face, the three-
eyed god ($iva) said these (words): “O you most respectable
lady among gods, I have offended you. I have eaten without you.
So also listen to (other things), O beautiful lady. Having kept
you in my abode, without god of gods, and free from all bonds, I
have committed a great sin. O you great goddess, (please) for¬
give (me), and giving up your anger, look (at me).”

235b-237a. She, who was thus addressed, did not speak, and
went out with Arundhati. Coming to know that she was going
out, the sage (Gautama) saluted her (prostrating before her)
like a staff. Beginning with that a man should salute the great
god (prostrating before him) like a staff and praise him. Parvati
said (to Gautama): “O Gautama, what do you desire?”

Gautama said:

237b-238a. O goddess, I am fortunate. If a boon is to be
given to me (by youthen), O illustrious one, now take food in
my abode.

The goddess said:

238b-243. O sage, 1 shall eat in your house if I am per¬
mitted by Sankara.

The brahmana Gautama went to the god and securing
his permission, again went (to Parvati). He fed goddess
Parvati and Arundhati also. Then Parvati, after having eaten
and with all perfumes and ornaments went along with hundreds
of maiden-followers to ^iva. Then ^aihkara said to the goddess:
‘*Go to Gautama's abode. After having offered my sandhya
prayer I shall again come to (Gautama*s) abode.” When told
like this, the goddess went to Gautama’s abode. All (gods and
sages) desiring to offer their sandhya prayers went out. All of
them, Mahe^a and others offered their sandhya prayers on the

2242 Padma Purd^a

bank (of the river). Then $iva facing the north and going through
the nyasa muttered the prayers.

244-247a. Then Vi§pu, of a great lustre, said these (words)
to ^iva: “Which (prayer) will you, who are saluted by all, are
worshipped by all, invoked in all sacrifices, mutter? All, having
folded their palms so as to form a hollow, wait upon you only.
To whom have you, O lord of gods, folded your palms (in
obeisance)? O great god, you are the giver of the fruit of such
religious acts as salutation. Tell (me) who gives you fruit, who
is saluted by you, who is superior to you.”

Sankara said:

247b-254. O Vi§pu, I am not meditating upon anyone. I am
not saluting anything. O Vi§pu, I am not waiting upon anyone.
I shall not mutter any prayer here; but O Visnu, I have to ex¬
hibit (like) this for leading the unbelievers to activity. Otherwise
they will be sinners. Therefore, for obliging the world, I have
done all this.

Saying. ‘‘Yes”, Vi§nu then saluted him and remained (there).
Then all the hosts of gods and sages reached Gautama’s house
and worshipped Pinakin (i.e. the Pinaka-holder), the god of
gods, O best of the Raghus, the god (i.e. ^iva) remained
singing with Hanumat. At that time they all muttered the five-
syllabled great lore. Siva, seizing the hand of Hanumat, went
near the goddess (Parvati). The divine couple sat on the same
couch. That Hanumat remained singing. So also Tumbura and
Narada. The great lord indulged into many kinds of sports.
Calling Parvati, the lord said these words to her:

^ri Saddiiva said:

255-259a. I shall arrange your braid. O auspicious one, come
before me.

The goddess said: “It is not proper for the husband to serve
his wife. When my hair is dressed by you, another calamity may
befall. O god, all the desired facts (may) not accrue on dressing
(my) hair(?). When the (hair) is tied, the cleaning of theshoidders
will have to be done; so also the cleaning of (i.e. removing of)

V.114.259b-277a

2243

the hair, flowers adhering to my back (will have to be done).
When this takes place (i.e. when you do this), if the noble ones
would come, what reply would you saluted by gods and others,
have? O supreme lord, if they do not come, my fear will come to
an end.**

259b-264. Sankara drew her who was talking like this, (near
him) and putting her on his lap, untied her braid of hair, separa¬
ted the hair with his hands, and spread them with his nails. He
put on her hair the garland of parijata flowers given by Vi^^iu,
tied her braid, and also put on the garland (that he had) in his
hand. Taking the garland of jasmine flowers he tied her hair.
The great god also put the garland of flowers given by Brahma.
He also made Parvati put on a pair of garments having uniden¬
tifiable fragrance. Then the great lord cleaned (i.e. removed the
hair etc. from) her shoulders and back. The wearing garment of
the goddess, with the tie loosened, had gone down. The god,
saying, “What is this?*’ tied the knot of the wearing garment. “I
am ardently looking for your nose-ornament.”

265-266. Saying so, he took a bright pearl. The pearl was
bright due to its contact with turmeric. (He said to her:) “Put
on this pearl dear to me and you.”

Pdrvatl said :

267-270. O ^ambhu, your abode is rich with all articles. I
have already known all the articles. Oh, due to superior and
other ornaments the wealth is known. Your head is decorated
with string of the heads of brahmanas; you also have the Naraka-
string as the ornament of your chest. The poisonous i§e$a and
Vasuki are your bracelets. The quarters are your two garments.
Your matted hair is your (beautiful) hair. The sacred ash is
the unguent to your body. The great bull is your vehicle; and
your pedigree and your family are already known! Your parents
are not known. Your body has a deformed eye.

271-277a. To Parvati who was speaking like this, Vi^Qu
who was very angry, said: “O goddess, why are you cens¬
uring the god of gods, the lord of the world? O good lady,
I shall abandon my dear life. Indeed this is your lack of restraint.
Our vow is to die where the censure of the god is (undertaken).

2244

Padma Purd^

O auspicious lady.*’ Saying so, Vis^u proceeded to cut off his
head with his nails. $iva seized his hand, and said: **Do not do
this rash act. All the words of (i.e. uttered by) Parvatf are dear
to me, (though) they are not dear to (i.e. liked by) you. O Vi^u,
what is desired to be done (by you) is not liked by me.” Saying
^Yes* the revered Vi$uu remained silent. Then Hanumat respect¬
fully said these words to the god: desire to carry out my vow
of worship without a desire. I would (therefore) go to worship
(my desired deity). Please permit me.”

Sankara said:

277b-279a. Whose worship (i.e. to worship whom are you
going)? Where will the worship (be done)? What flowers (will
you use)? What leaves (will you use?) Tell (all that to me). Who
is your preceptor? Which is the hymn (you will employ)? How
will the worship (be done)?

When the god was speaking like this, Hanumat trembled
very much. With his entire body shaking, he started praising
<Siva):

Hanumat said:

279b-286a. Salutation to the great god l^iva of an immeasu¬
rable form. Salutation to the meditating sage, the prop of abstract
meditation and to the preceptor of the meditating sages. Saluta¬
tion to him who is known (only) by the meditating sages, to the
god, and to the lord of the wise. Salutation to you, the lord of
the Vedas; salutation to you, the lord of gods. Salutation (to
you who are) meditation, who are understood by meditation, to
the preceptor of creators. Salutation to the wise, to one who is
understood by the wise, to the lord of the earth etc. 1 am your
servant—with these and other words salutation to the treasure
of the Vedic words. Salutation to you who is to be thought of
with (the utterance of such) words as ‘stretch out*. O you eight-
formed^ one, salutation to you. Salutation to the lord of beings.

1. Aftamorti—For the eight forms of :$iva, see verse 373 of this
•diapter.

V.114.286b-304

2245

To Tryambaka (i.e. having three eyes), to Trinetra (i.e. the
three-eyed one), salutation to you having the Sun and the Moon
as your eyes. Salutation to you, to whom the excellent bhrhga-
raja, and dhattura and flowers of dro^a are dear, to whom big
nuts, punnaga, campaka etc. are dear. Salutation to you; my
repeated salutations to you.

Then ^iva said to Vi^pu: '‘Do not be afraid. Tell me the
whole (thing).**

Hanumat said:

286b-294. With one’s body dusted with the sacred ash
one should worship Siva’s Phallus with flowers procured by day,
and even now remaining (fresh) like that. O god, I shall respect¬
fully narrate to you the auspicious rite of Siva’s worship. When
evening has come, a man should bathe without (making) his
head (wet). Then the most wise man should put on a washed
garment and sip water twice. Then having taken sacred ash
he should bathe in honour of Agni. Then muttering (a hymn)
with Om eight times, or with the five-syllabled hymn or
with any other name, he, with darbhas in his hand, should
collect the sacred ash consecrated seven times. Saying 'Udnah
sarva-vidydndm* he should drop the ash on his head. He should
sprinkle (i.e. apply) the ash over his face by saying *Tat
puru^dya vidmahe\ He should put on (i.e. apply to) his chest the
sacred ash (after saying:) ^Aghorebhyah atha ghorebhyab* He
should apply it to the private parts (of bis body) saying ‘ Vdma^
devdyanamab' He should throw on (i.e. apply to) his feet the
sacred ash after saying 'Sadyojdtam prapadydmi* The wise
one should dust his entire body with the sacred ash, with the
utterance of Om, The excellent rite of bathing etc. is prescrib¬
ed for the (first) three castes. I shall tell (you) about the rite for
the iudras and others as told by (my) preceptor.

295-304. Uttering the word ^iva the wise one should con¬
secrate the sacred ash. Taking it seven times, he should put it
on (i.e. apply it to) his head, (uttering:) ‘To $iva’. It is said that
(he should put the sacred ash) into his mouth (afther uttering

2246

Padma Pwlk^

the word iSankardya (i.e. to Sankara). He should put it on his
chest after saying To the omnisctent one*. Uttering the words
Salutation to Sthdrjiu (he should apply the sacred ash) to the
private parts (of his body). Saying ‘to Svayambhu* he should
apply it to his feet. Then the sacred ash is purer. It is
said that the entire body should be dusted with the sacred ash
after uttering Namab iSivdya. (Then) he should, having washed
his hands and having sipped water, be composed. In the absence
of darbhas gold should be (used). In its absence cow*s hair
(should be used). In its absence diirva-grass should be (used).
In its absence silver should be used. Having offered the sandhya
prayer and having muttered (the names) of the goddess, he
should go to the temple of the deity. The altar for the deity or a
raised platform for the deity should be pure and made of clay. It
should have the arrangements of lotuses etc. on it. It should be
painted with four colours or with white colour only. (Then he
should arrange) beautiful lotuses, Svastika-figures, blue lotuses
etc., a mace, a conch, a trident and so also a drum; the five
shrines as told by ^iva, so also the Phallus of !§iva, the tree
yielding all fruits, kulaka, kolaka; it should have six angles,
three angles or even nine angles. The swing should have twelve
angles, so also wooden sandals and fans (should be kept).

305-309. The intelligent man should also fashion with
powders (the images of) Vi$ou, Brahma etc. on the altar; or the
wise one should arrange these where the worship of the deity
would take place. The best (materials of worship are those) that
are fashioned by his own hands. The mediocre are those that are
purchased. Lowest are those that are begged; and the meanest
are those that are (secured) forcibly. Whatever is secured with
force, whether proper or improper, is fruitless. He should do
everything properly, with red rice, japa flowers, kalama rice,
white or red rice, or ears just coming out from the paddy plants,
according to the proper order, and with placing lotuses etc.
which are said to be the best, the mediocre and the lowest. He
should face the north or the east.

310-316. 1 shall tell (you) about the seat as I have seen it or
heard about it. It should be made of silk, hide, which are like
cloth, wooden or of palm-leaves; or of wool, gold, silver, and

V. 114.317-328

2247

copper or made of dry (cakes of) cowdung. He should make the
seat (also) of the hide of tiger, rum deer, antelope or deer. (Thus
the seat) made of hide should be known to be of four kinds; so
also it should be of bandhujiva (a kind of tree) as (anyone of
of these) is available. He should sit in the padmasana posture,
or in the svastika posture. He should be seated with darbhas
and with the sacred ash (applied to his body); he should
control his breath and his speech. He till then is of the form of
the deity. In the end he should practise meditation. He should
meditate upon ^iva of a subtle body remaining at the end of the
tuft of hair on the crown of the head (and of the measure of)
twelve fingers, (iSiva) moving within (the bodies oO beings, in the
cave (of the heart) and in all forms. (He should meditate upon
Siva) who is having all ornaments, who is endowed with quali¬
ties like (being) small. He should keep him in his heart; he
should fill his (own) body by means of his parvasion.

317-322. Due to that brilliance the sin in the body perishes
as gold becomes crimson or white due to its contact with mercury.
Having fashioned the pure seat covered with twelve leaves (or
eight or three leaves), he should place the Phallus there. Then he
should think of Siva remaining in the cave (of the heart as
placed) in the Phallus. Into the pitcher that is cleaned, he should
put water which is cleaned, perfumed with fragrances and con¬
taining fragrant flowers, and which is consecrated with (the
sacred syllable) Om. Restraining the breath and (the utterance
of) Om are not prescribed in the case of ^udras. In place of
the restraint of the breath (they should have) meditation and (in
place of) consecration with Om, (they should utter the word)
jSfvfl. He should place near him the materials of worship like
sandal, sacred rice-grains etc.; and then he will make a solemn
vow: ‘To please $iva only, I shall worship ^iva.’

323-328. Having made a solemn vow like this, he should
then invoke (the deity) etc., till (the deity is given) a bath. Then
he should give bath (to the deity) with the hymn Namaste etc,
and according to the rite of the Satarudriya. A stream (of water)
that is unbroken is called muktidhara. He who bathes the deity
with that (i.e. muktidhara) for a month, while muttering (the
names of) Rudra in a low voice, once, thrice, five times, seven
or nine times or !deven times (is meritorious). This (bath) should

2248

Padma PurSt^

be known as muktisnana; (when continued) for a month, it gives
salvation. The bath (should be given) with (the accompaniment)
of the l^aiva lore (i.e. hymn) or merely with (the utterance of)
Om; or with clay pot and pieces of coconuts, with bell-metal,
pearls, or string of flowers. Thus he should bathe the lord with
materials as told and as are available.

329-343a. I shall tell (you about) the rite of the horn, and
about how it would be fit for the bath (to be given with). Having
cleansed it before and after, he should make a very glossy and
small peg, and should cut it somehow. With (water from) the
bucket placed at a low region near the door and with darbhas
he should bathe the deity. Thus is said to be the water-form of
the gavaya-horn. At the door having joints, he should fashion a
staff, bent and of the shape of a peg; at the place of the plank
he should fashion a goblet having even number of holes with a
staff. There only he should cause to fall (the water) remaining in
the pitcher (placed in) a machine above. He should make it fall
with the other (i.e. the right) or with just the left hand. He is said
to have put the muktidhara. It is pure and destroys sins. Having
thus installed the (representation of) the lord of gods, he should
bathe it with the five products of a cow or with five sweet things,
or with three sweet things.^ Having adorned the deity with
decorations and having again bathed the great lord, he should
offer cold (water etc.). (Then) he should bring a piece of cloth,
a sacred thread, paiicagandha, camphor, agaru (sandal), or
(ordinary) sandal. Or both should be mixed. (Then) he should
worship Siva’s Phallus. The entire seat may be full (i.e. fully made)
of sandal, or according to his real wealth. The worship (should
be offered) silently; he should offer seasonal flowers, like sripatra,
sarala, according to his capacity, and unbroken. The incense of
many materials, or similarly guggula (a fragrant resin) only along
with ghee (made from the milk) of a cow are recommended for a
full incense. He should offer incense according to his capacity, so
also lamps burning with the ghee (made from the milk) of a cow,
or he should offer lamps burning merely with ghee, and other
offerings. He should offer flowers procured according to his

1. Pafic&mrta—The collection of five sweet things used in worshipping
deities. They are: milk, sugar, ghee, curd and honey.

V.114.343b-362a

2249

capacity. Then he should respectfully offer (water for) washing
the mouth and tambula. He should go round and salute (the
deity). Thus the worship is accomplished. Then the five consti¬
tuents of singing (should be gone through).

343b-347. They are: Songs, instrumental music, (recital of)
a Puraoa, dancing and mirthful talk. He should also wave
the light (before the deity), offer a cavity-ful of flowers and
everything. He should apologise to the deity, then dismiss the
deity; this is said to be an upacara^. Similarly, ornaments, um¬
brellas, chowries, fans, diva’s sacred thread and service to him
are said to be six upacaras. He who would worship $iva with
thirtytwo upacaras in a day, will certainly have all his sins
destroyed. The worship with thirtytwo upacaras is the best.

Sadasiva said:

348-349a. O best among the monkeys, it is like this. I shall
tell you about the worship. The couple of my feet are fit to be
worshipped. Be the worshipper of all. Having thus propitiated
the Phallus, you propitiate me.

Hammat said:

349b-354. My preceptor has certainly enjoined on me the
Phallus-worship only. O god, I shall do it first; then 1 shall
worship your feet.

Having just spoken like this, he saluted the lord, and became
(engaged) in the worship of ^iva*s Phallus. He should go to (i.e.
he went to) the bank of a lake and having made a sandy altar,
should arrange a seat made of palm-leaves. Having washed his
hands and feet, and having sipped water, he became composed.
He bathed with (i.e. applied) sacred ash; and again having
sipped water, he controlled his speech. On the altar for the deity
he put lotuses; then the monkey who had taken the posture
called padmasana, made a very beautiful (seat) of the palm-
leaves. Having, along with the nyasas, restrained his breath, he,,
endowed with pure meditation, saluted the great god and mut^
tered (his names) thereafter.

355-362a. Then he also made an effort to worship the god.

•-

1. Upacara-Bservice; worship; act of worship; article of worship.

2250

Padma Purdifa

He brought pure water in a couple of the hollows of palaia-
leaves. Placing the fire, to the accompaniment of three hymns,
which was in the pitcher on the head, he made invocation etc.
up to the bath only. Then he took, (the representation of) the
god in the hollow made by the palms of his hands to bathe him.
Having observed, the monkey did not see the god and the seat.
Seeing only the Phallus in his hand, he was full of fear. The great
meditating sage said (thought) this: ‘What sin have 1 committed
so that (only) this Siva-Phallus without the seat remains in my
hand? I shall certainly die today if the seat does not come
(back). I shall mutter the Rudra(-hymn); then the great god
will come.* Thus having resolved in his mind, he muttered the
!§atarudriya (hymn). Even then the great god did not come
(there). Then the lord of the monkeys dropped Rudra on the
ground. Virabhadra came (there). “O devotee, why do you weep?
Tell me the cause of your weeping.**

Hammat said:

362b. This Phallus is without the seat. See the heap of my sins.
Virabhadra said:

363-367. If the seat does not come to the Phallus, do not do
a rash act. I shall bum the world if the seat does not come (back).
See aiid show me the Phallus. (Let me see,) if Virabhadra saw the
Phallus and (noted that) the seat had not come back, he desired
to burn all the worlds.

He threw fire on the ground; in a moment the earth burnt at
that time. Then he burnt the seven nether worlds, and again
set out to lift them. He burnt the five upper worlds, the abodes of
the people. Taking (out) with his nail the citron-like fire pro¬
duced in his eye on his forehead, the lord put it on the palm of
his hand.

368-375. If the seat would not come, then certainly the
worlds are burnt. The brave Virabhadra knew (that the seat) did
not come (back). The noble ones like Sanaka, having come to
know (about this incident) through deep meditation, came
(there). The brahma^as came to the excellent hermitage of
Gautama, but did not see the origin of gods (i.e. iSiva) though

V. 114.376-388

2251

he was there. They praised (him) with eulogies from all the
Vedas: * Salutation to that god of gods; salutation to that
(god of) pure lustre and inconceivable form. Salutation to the
lord of gods; salutation to the pure one concealed by the Vedas.
Salutation to Siva, the first god; salutation to (Siva) having a
snake as his sacred thread. Salutation to him who supports
everything with the drops of the three (Vedas)—the heap of the
joy of the gods. Our repeated salutation to that Safikara whose
eight forms are: earth, air, ether, water, moon, fire, sun
and soul also, and who is known (only) through knowledge.'
Having heard this praise, Siva, who had given (back) to Bhaga
his eyes, said to Vi§on: “Go and bring here those brahmapas."
They were brought there by Vi§pu. They bowed before the god.
Sankara spoke (these) words to them: ‘‘Why have you come
(here)?”

The sages said:

376. O god, heaps of the ashes of the twelve worlds (burnt
by Virabhadra) are seen. This forest alone remains. (Please) note
the destruction of the worlds.

Saddsiva said:

yn. We have a doubt about the burning of the five worlds
that are above (the earth). How is there the shower of (burning)
charcoals? Or how (i.e. due to what) is the great sound?

The sages said:

378-388. Now we have fear from Virabhadra. He alone, like
one desirous to drink, has dropped the shower of charcoals.

Then the god called Virabhadra and said to him: “O Vira,
what is (this )V* Vira (said:) “This was done due to the loss of the
seat of the l^iva-Phallus of HanQmat. To know the heart of the
monkey, I did this great (deed).” Then the god, treasure of kind¬
ness, made (everything) as before. The supreme lord made all the
worlds burnt (by Virabhadra) as beautiful as before. Then the
universal soul (i.e. I$iva)8aid to Virabhadra; iSiva embraced him,
smelt him on the head and gave him a tambula. Then Hanumat
performed the worship of the lord. He then said to a gandharva

2252

Padma Purdna

having a lute and wandering in the forest, these (words:) *^Give
the lute to me.** (The gandharva said:) ‘T shall not part with
my lute. It is (dear to me) like my (own) life.’* The lord of the
monkeys said: “The lute is (dear to me) like my own life.”
Then when by the stroke of his fist the gandharva fell down, he
took the great lute endowed with notes and strings, and made it
joined with a bottle-gourd resembling the form of a royal tree.
Putting it on his chest, he came singing in the vicinity of l^iva. He
worshipped the feet of the god with pure flowers of bfhati. Then
the lord gave him a boon and (a span of) life till (the end of)
the kalpa. He also gave him another (boon)—capacity to cross
the ocean.

389-395a. He with his body well adorned with all decorations,
having lessened the brightness of the gods with his own brilliance,
of a pleasing form and an auspicious body, honoured all gods.
The great god (i.e. !§iva) took a yellow pair of washed garments
(and said to Vi§ou)‘. “O god Vi§uu, you take this auspicious
(pair).** The giver of wealth gave a red garment to Brahma, and
gave a good pair to (each of) all the gods, sages, demons etc.
Rama too, hearing this, offered a pair to l^ambhu, so also a very
subtle, very costly golden ornament. Then Raghava, seated com¬
fortably with his ministers and family-priest, also with hosts of
many sages, kings and monkeys, after having eaten (food), on the
bank of Gautami, said to Sambhu who knew the essential nature
of the Purafias: “You alone know the hundred secrets of all the
ways of life. O brahmapa, tell me what is the peculiarity of
which yuga.”

iSambhu said:

395b-401. In Kfta (yuga) meditation alone is the best. In
Treta (yuga) sacrifice alone (is the best). In Dvapara (yuga)
worship (is the best). In Kali (yuga) charity, a recital of Vi$tiu*s
name (are the best). Everything is recommended everywhere,
but not meditation in Kaliyuga. Due to the minds of men being
in dilQSculty, being deluded, O lord, they do not have a firm mind
in religious rites, in the Vedas and in the codes of law (smrti).
So also in sacrifice, in the exclamation of Svadha (made at the
time of offering oblation to a deity), and in listening to the
Puraaas. So also (they do not have a firm mind) in sacrifices.

V. 114.402-415

2253

sacred places and serving the gods; in offering sacrifices to dei¬
ties, in the duties of their own castes, in remembering god:
nowhere (have they a firm mind) in Kaliyuga. Therefore, men are
incapable of having religious merit lasting for a long time. Due
to the time being short a man is capable of giving (gifts). There¬
fore, for those who are polluted by Kali, there is no expiation.
The destruction of the sins of some takes place due to expia¬
tions, not in any other way.

402-41 la. All these—one who knows Brahman, one who
performs the ^raddha ceremony at Gaya, one who goes to
Ka^i—^are inferior to him who knows the Purapas; so also
the listener of a Purapa (is inferior to him), O Rama. The
brahma^a who expounds a Purapa is superior, due to his
explaining the meaning according to yugas, due to his con¬
vincing himself and others, and due to his illumining Brah¬
man (or the Vedas). Even the sin committed by him would not
stick. Then what about (sin) from another (source)? The Purapa
would destroy certain other sins. There is no doubt that all the
sins of him who believes in the Purapas, looks upon the speaker
(of the Purauas) as his teacher, and upon the giver of the lore
of Brahman (or Vedas) as superior to his kinsmen and relatives,
perish. The worshipper of the great lord should go to Sri^aila;
the Puraua destroys the sin of men in Kaliyuga. O Rama, I shall
tell you an account (that) formerly (took place) in Kaliyuga.
Listen to it. There was a brahmapa named Gautama who was
destitute of the Vedas. He had two brothers Pu§ti and Pasu who
(also) were destitute of the Vedas. With them (i.e. with their
help) he did husbandry, and obtained prosperity. He also gave
some wealth and grains to the king. Once he said a few words to
the king: **Give me (some) authority. I shall not lose wealth.
The two brothers of mine are capable.”

The king said:

411b-412a. A brahmapa is qualified for the religious rites
as told by the Vedas. The brahmapahood of a brahmapa em¬
ployed at any other (job) than that perishes.

Gautama said:

412b-415. "This is a way of life (followed) in other yugas.

2254

Padma Purd^

The way of life in Kaliyuga is not like that. O king, behaving
like a king is said to be the duty of kings. A brahmava who is
extremely emaciated, is not at a fault if he practises it. Agricul¬
ture is the duty of Sudras. A brahmapa is not to pursue it (even)
in a calamity. Therefore, I shall live as a k$atriya; grant me
(a few) villages. I like to live as a k^atriya at other place than
this. (1 do) not like anything else.

(The king) said, “All right**, and gave (a few) villages to the
brahmapa.

416-42la. He, the wicked official of the villages, behaved
differently. He ate flesh, he drank liquor, he uttered bad words;
similarly he approached others’ wives; he snatched away the
wealth of others; he indulged in gambling; and he, the eater of
bad things, ate the flesh of an animal struck with a poisoned
weapon. He did not worship the lord of the worlds—Siva or
Vi§pu. The king, after some time, spoke (to the brahmapa) who
behaved badly like this: “O brahmapa, having given up
brahmapahood, you have secured sudrahood (i.e. have become a
^udra). Therefore, I shall dismiss you by my order.” “I do not
want brahmapahood. The condition of a §udra is better for me.
Without that, even if they are brahmapas, they do not enjoy.
Therefore, Sudrahood is better for me. O lord of the earth,
1 am not able to give up all this.**

^ambhu said:

421b-423. When the bad brahmapa spoke like this, the king
remained silent. He, equal to a Sudra, ate food with flesh. Once
that man of bad behaviour remained in a pavilion on the street.
He heard this verse being recited by a brahmapa; and the verse
recited by the brahmapa remained in his heart:

424-426. “Those who are greatly devoted to Vi§pu go to a
place higher than the highest. Those who hate the great lord
(i.e. Siva) will not go there.** Also on hearing the explanation he
said to the public reader of the Purapas: “Of what kind is said
to be Narayapa? And how is MaheSvara? What is said to be the
great path? How is hatred explained? What is that known to be
the highest? What is higher than that?”

2255

VI 14.427-441

The public reader of the Purartas said:

427-429. That highest is Brahma’s place, whose only char¬
acteristic is the manifestation of happiness. Higher than that is
Vi^pu’s abode. It is superior to that of Brahma. That highest
place is described as having (the quality of) indestructibility. In
it the (supreme) man is Vi?^ju. The lord, O lord, dear one, is the
highest. Water, due to the (supreme) man being born in it is
called Nara. Kara (i.e. water) is his abode; therefore, he is
declared as Narayapa.

430-431. Those who have a devotion to him are said to be
tatparayaoa (i.e. devoted to him). He who is the controller of
the principles like mahatetc.,and whose eyes are the sun, fire,
and the moon, and who is the lord of Uma would be (i.e. is) the
great god (^iva). Hatred should be known to be the enmity
towards the lord, the highest soul.

^ambhu said:

432-441. In this way the brahma 9 a who read the Purapa,
uttered these words. Thinking (about it) he again said: **What
would be the fate of (a person) like me?” Then the public
reader of the Pura^as said to him; **Listen, I shall tell (you)
about your fate. With all efforts duly take an expiation. Practise
religious merit according to your capacity at the proper time
and according to the proper rules. Being free from sins, you
will then reach an excellent condition. Or being attentive, listen
to a PuraQa every day. Or free from hopes, worship the great
god, the trident-holder (l§iva), or KeSava (i.e. Vi§iju), the god
whose eyes are like lotuses and who destroys suffering. Or take
to renunciation for good. Be devoted to the knowledge of
Brahman. Or go to the lord of Ka^i, and obtain death for
securing salvation. Or go to Gaya, and try to offer a Sraddha
there. Or mutter every day with respect the Rudra(-hymn);
pleasing Rudra, the essence of all the Vedas, and the destroyer
of sins. Or go to iSrHaila, or to Kedara, if you please. Or
practise bath in Magha every year. What is the use of talking
too much in this matter. Always be devoted to piety. (If you
do) like this, you will not live in hell, O you mean bralunaQa.”

2256

Padma PurS^

Gautama said:

On hearing the Purapa from your mouth, I shall do all (this).
Also tell me the sacred precepts, the cause of faith and the
taboos.

The public reader of the Purarias said:

442-448a. (These are) prohibited: flesh, liquor, enjoying
another’s wife, gambling, boasting, harshness, falsehood, deceit,
censure of god of gods, reviling preceptors, seniors, gods and
expounders of Purapas and codes of laws, white egg-plant,
living on bottle-gourd, citron, safflower, the rice called lohita,
lotus, awl, coconut, pumpkin gourd, kovidara fruit, cooked oil,
human milk, so also milk of a rhinoceros, of a female donkey,
the milk of a woman recently delivered, so also of a female
goat, of a camel, of a one-hoofed animal, of a deer, sheep and
of human beings, so also the milk of a calf-less cow and of one
that is in heat, salt that is touched, the juice of coconut in a
bell*metai vessel or in a copper vessel, honey in a lead vessel; he
should never have butter-milk in a glass-vessel or have flour
mixed with curds, smeared with ghee. A burnt offering or a
cake offered as an oblation shines in a clay-vessel.

448b-453a. A wise man, desiring auspiciousness, should
not serve a stranger in (this) world. The smearing of the inside
of a vessel with a powder, or eating therefrom (is prohibited).
Similarly eating betel-nut, and crushed (betel-)leaves (is pro¬
hibited). The eating of ripe betal-nut brings about a union with
worms. So also salt added to milk merely with the hand (is
prohibited). In (countries like) Sindhu, Sauras^ra, Kamboja,
Magadha and Simhala milk accompanied by salt does not lead
to a sin. In other countries all (kinds of) milk and salts lead
to sin. There is a doubt here in case of drinking. What is the
use of talking much in this matter? Good men should avoid
what is censurable.

jSambhusaid:

453b-464. Having heard these words of the magnanimous
brahmapa, he went to his own house, and being afflicted
thought: *Even a great man does not know whether death would

V. 114.465-471

2257

come at night or by day. In the other world there may be
happiness or unhappiness. In this world there are pleasures and
entertainments. The pleasures and pains of the worms and insects
and of human beings etc. are separate for each being. The
difference in purpose also is well-determined. Even for one
being the condition is not of one kind (only). At the time of
birth there is great ignorance. In infanthood there is very
little knowledge; when the steps stumble (i.e. in early child¬
hood there is little understanding; it is also very little in child¬
hood. In adolescence there is interest in sport; in youth there is
a longing for carnal pleasures. When youth has passed there
is the desire to secure wealth. In old age there is a desire for
enjoyment, but (the old man) is not capable of enjoyment.
He suffers from rheum of the eyes, phlegm, saliva, folds,
greyness and trembling; the senses are overpowered by asthma,
wind, and are defective. He is not able to hold anything,
nor does he know anything. He would show (i.e. he shows)
his private parts when wives of others are there. He is engaged
in scratching his testicles, and is cruel due to the nature of
living. He raises his garment, moves his buttocks, and scratches
them. Eating (i.e. trying to eat) the mouthful he is not able
(to do so) due to phlegm. When there is cough there is wind
passing from the anus with a sound. So also the feces come
out, and phlegm also comes out. He is rebuked by his
daughters-in-law etc. and children laugh with clapping.

465-471. Having given a thought to the going out of the
elders he was repeatedly invited for food etc. Having censured
the eatables, food etc. and having for a long time condemned
the hot (food) he again thought; T am a man who has done
very bad deeds. How shall I eat? How shall I sleep? How shall
I stand? How shall I go? How can I reach the other world (i.e.
heaven)?* He was thus always worried. He, not having a
thought for the highest one, did not bow down. O R^a. he
went to the house of a brahmat)ia, well-versed in the Pura^as.
With his face bent down throu^ shame, he said: **What (should)
I do (now)?*’ At that time the br^hma^a, the public reader of
the Puranas, said nothing; knowing that he was a sinner he
drove him away through his disciples. Gautama too, going out.

2258

Padma Purd^

remained outside the house, at the door. To him who was
(first) seated on the ground and who somehow reached the
br^hma^a pondering over the meaning of the Purapas, a seat
was offered (by the Paur^ika). He did not occupy it. O R^a»
seated on the ground, he said to (the brahmana) who knew the
Pur&nas: *T shall go through an expiation. Let it be done here
only.”

The brahmai^a said:

472-474a. Narrate fully the sins committed by you.

He too, saying, ‘T have done no sin”, wept, and being extre¬
mely afflicted fell on the ground, saying, “how, O dear one,
(can I save myself)?” The brahma^athen said to him: “There
is no expiation if a major sin is committed three times.”

Gautama said:

474b-475a. O noble reader of the Puraqas, how am I sinful
even when I have come to you? If I am sinful even now, then the
company of an excellent brahma^a (like you) would be fruitless.

The public reader of the Purarias said:

47Sb-478. In the decision about the expiations of all sacred
precepts are the (only) authority. If one would say anything
about it then that would not be an expiation. (The expiation) is
said to be gone through once, if (the sin) is committed once.
For. the second (sin) it would be double. For the third (sin) it
is said to be triple, and for the fourth (sin) there is no atone¬
ment. You have committed many sins. Even the fourth one
you have committed deliberately. How am I able to tell an
expiation to (a person) like you?

Gautama too said again: “Where should I go now?”

479-487. O Rdma, the brahmapa, the public reader of the
PuraQas, remained quiet. Gautama too went to the great !§ri-
jaila. Then, having bathed in the river, and having seen the
lord Mallik^una, and having observed three fasts (i.e. having
fasted for three days), he had ^ivaratri (i.e. it was the day of
^ivaratri). He who was very much grieved, observed the fourth

V.l 14.488-494

2259

fast; he also broke his fast by (eating) fruits and barks of trees
on the new-moon day. Then the brahmana went round ^rl*
§aila, keeping it to his right. He, extremely emaciated due to
worry and heaving, then went to the temple. ‘How will I, remain¬
ing silent, accomplish freedom from sins? Which is my very
great, infinite sin that is inconceivable? (Even) having heard
(about my sins) nobody would say to me—Go through an
expiation. But on hearing some Purana, it will be known.’
Thinking like this, he said to (the br^mana) who knew the
Puranas: “O dear one, may the revered one expound one Purapa
to me. Quickly make me go through the sacraments like the one
performed at the time of birth; I shall listen to the Purana after
becoming a twice-born; thereafter, I (shall) go through an
expiation. If a Purana is narrated to me, it will be helpful
to me. So I determining the meaning of the Purana shall do
(whatever) is possible.”

The public reader of Puranas said:

488-489a. I shall duly narrate the Purana destroying sins
to you, according to my knowledge (of it), according to my
capacity, as uprightly as possible and according to the proper
rules. Which Purana do you desire (to hear)? I shall narrate
that only.

Gautama said:

489b-490a. Tell me which Pur^a should be said to be liked
by all, and hearing which there would be no difference felt
between Visnu and ^iva.

The public reader of Purdrtas said:

490b-494. That Pur^a which is called Kaurma is said to
be telling about the non-difference between the two gods. The
sin of him who listens to it first, perishes. There would be no
danger for him who would be its reader. If a sinner desires to
hear it, his wife perishes; moreover, one difficult thing 1 shall tell
(you) and that is the absence of the censure of the listener and
the speaker. If the listener has love for the expounder, it becomes
manifest throng the merit only. When meritorious behaviour
which shows (the path to) salvation, is noticed, then the great

2260 Padma PurOnfa

god (i.e. !$iva) is pleased, and Vi$QU gives the desired fruits. He
has emancipated his dead ancestors. They obtain the highest
state.

CHAPTER ONE HUNDRED FIFTEEN

Reciting and Listening to Puranas Is Meritorious
iSrl Rama said:

1. O best brahmana, how did (the brahmana) knowing the
Pura^a explain it to the mean brahmat^a to whom heaps of sins
had come?

Sambhu said:

2-7. Union takes place in teaching and learning. When
they go together, O Rama, in a year the sin of a sinner goes
away. O you descendant of Kakutstha, when the knower (i.e.
the reader) of a Pura^a knows all the essential things, then
even repeated heap of sins perishes, as the heap (i.e. column) of
smoke perishes when a large fire perishes. A moth is capable of
destroying a lamp, (but) not (capable of) destroying fire. As
one who frees the mortals seized with the fear of ghosts etc., so
a public reader of Pur^as destroys the sin committed by others.
One who knows a spell would send away (the ghost etc.), and
not he who is afflicted. Similarly, a public reader of Puranas
does not receive any sin. One who knows Purapas, destroys the
sin committed by himself or by others, and even (the fruit of) a
very wicked sin.

8-11. One who has discrimination looks equally upon
(^iva) the lord of Parvati and upon Vi$ou. He knows the acts
of the world and those that are told in the Vedas; he mutters
the ^udra(-hymn); he is very desireless. He is contented; he is
oalm; he is diligent in work; he is mature; he practises abstract
meditation; and is controlled, as your reader of Pur^as—

V.115.12-25a

2261

Fevered sage Vasi$tha—is, who has remained by your command
in Ayodhya and has protected the entire earth. The demon
rushed to you. At the advice of ^ukra the demon came to
(attack) you. (He thought:) T shall kill him when he is asleep.
Otherwise there is no chance.*

12-16. Then the br&hma^a Vasi§tha, to whom your well¬
being was dear, knowing this (thought:) There is no doubt that
the demon will kill Rama who is asleep and unaware. The demon
has obtained a boon from Brahma. I have to keep him off*.
Thinking like this, the brahmaoa sage took the army and went
out. The sage was unable to kill the demon who was immune to
death. Then the great sage himself became a demon and said
(these) words: “Why have you come to this forest resorted to by
sages?” He said: “The king (i.e. Rama) kills the demons. I
have come to kill him.’* The sage said: “What have you to do
with him, alive or dead? Having eaten my flesh, and having
fought with me, go (back).*’

The demon said:

17-20a. How can you, a demon, be fit for my food?

Then Vasi$tha too, becoming a human being, stood in
the sky (i.e. air). He spat on his head and struck him with his
fist. He struck the demon. The sage made him flee. The two
running (after each other) went to the ocean. At that time, the
demon was seized by a crocodile living there. The sage was in
Ayodhya as before.

^amhhu said:

20b-22. Therefore, he who knows a Purapa, should do
what is agreeable to him. I shall tell you the auspicious manner
of listening (to a Purapa). On a holy day in the bright half (of a
month), when the day and constellation are in union, when there
is the (proper) Karapa, an auspicious moment, when there is
the strength of the planets and stars, when old Jupiter remains
with a young, wise Planet (a Purat^a should be heard).

23-25a. (It should not be heard) in a dark fortnight, on
an eclipse-day, or in the vicinity of an atheist. A man should
listen to a Puraha having the characteristics as stated before.

2262

Padma Purdxia

(He should listen to it) in a pure house, or on a pure altar, or in
a place of learning, on the bank of a river, in a temple, in an
assembly hall, in a beautiful monastery on the road, or in
auspicious halls, O Rama.

25b-30a. Having himself saluted the best brahma^as, and
especially him who knows the Purapa, a man should fashion a
seat above (all other seats) and superior to all (other seats). He
should gently say (to the reader of the Purapa): “Come to (this)
religious seat.** He should declare what is to be done on the
day of the commencement of (the recital of) the Purapa. Having
given the expounder of the Purapa auspicious, fine, new gar¬
ments and ornaments for his hands, neck etc., so also a proper
seat, he should honour him with garments etc. After having
worshipped Vi$pu having the complexion like that of the moon
and having four hands, and having put on a white garment,
with sandal, flowers and sacred grains, and having ofiered him a
tambula, he should, for the removal of all difficulties, reflect
upon him, of a pleasing face.

30b-34. Having honoured the members of the assembly, he
should then pray to Gapesa. He should worship him with the
hymn: Om namali etc. (Then should follow) the eulogy of
Sarasvati. The commencement (of the recital) of the Purapa
should be done in the morning. O Rama, on the day of com¬
mencement three, five or ten auspicious verses (should be read).
Double this number (should be read) on the second day. O
Rama, (the reading of) more verses than on the second day is
prescribed for the third day. The narration and the hearing
should go on without a break on all days. When (proper)
arrangement is made, he should give the preceptor, the reader
of the Purapa, tambula etc. and should also listen to it on the
next day.

35-39. The scripture says that every day Purapa should be
listened to. If a man listens to the Purapa as a vow, he undoub¬
tedly goes to that place wherefrom the Purapa (has come).
There is no doubt that the sin committed on the day would
perish, if he who desires to listen to (the reoital of) the Purapa,
has. heard even one verse. He who would listen to the Purapa
like this, would be free from the bond of the sin of a brabmapa's
murder; so also from (sins due to) drinking liquor, snatching

V. 115.40.54a

2263

gold» and the sin due to (enjoying) his teacher’s wife. So also
all the other sins which are committed and were formerly com¬
mitted by men (perish). So also sins committed by the listener
and the speaker in this world (perish).

40*49a. In Kaliyuga all brahma^as do not know all things.
Therefore, even if the narration is faulty, it gives fruit like the
act of charity. Vy&sa, and none else, understood the import of
the Puraoas. I know it especially more than even Vyisa or even
Brahma. In Kaliyuga, self-study, penance, hymns or oblation
do not become so fruitful as listening to Parana (is fruitful).
There is no doubt that by listening to each Purana even great
sin perishes, as by living on Srisaila. Therefore, the knower of
Purana is the preceptor. He is venerable to the listeners and
destroys (their) sins. There is no preceptor superior to him who
would give the highest position. Those preceptors who are
regarded as knowers of the hymns and Vedas, are not capable
of giving all knowledge. Therefore, they are not teachers. O
Rama, generally goblins who are the ghosts of brahmanas
know the Vedic hymns, and not ones who know the Pura^ias.
All who are averse to Puraqas do not see (i.e. know) everything.
Therefore, one wto knows Puranas is a master who destroys
sins. His worship is the worship of all. Troubling him is offend¬
ing all. As among all gifts, gift of knowledge is praised, in the
same way the public reader of Purapas is blessed; and giving
a gift to him gives great fruit.

Rama said:

49b-50a. What should be given to the public reader of
Puranas? How much (should be given)? In what way (should it
be given)? What kind of Purapa should be avoided? What kind
of the reader of Puranas should be avoided?

I§ambhu said:

50b-54a. O Rama, a man should cause to give (i.e. should
give) (the eatables having) the six flavours, food, drinks, oily
substances, a house with furniture. All these are sufficient. (If)
more (are given) greater fruit (is had). He should also give much
wealth, a soft, decorated garment, ornaments of proper value.

2264

Padma Purina

(These) he should give according to his capacity. Every day he
should give sandal, flowers, or only sandal, or merely a flower,
and seasonal fruits also. Similarly he should give him a
tambula, and salute him devoutly.

54b-58. At the close (of the reading session) of the Pura^a,
he should give gifts etc. O king, more (things) like land, gold
etc. should also be given. Nobody remaining silent (i.e. not
giving anything) should listen (to the Purapa). The worship
(should be) done by the members of the assembly or by one
only. At a temple worship should be done by all according to
their capacity. O Rama, a man should honour the knower of
Puraipias at a sacred place. O king, I have already told you
the characteristics of a listener. I shall now tell you about the
characteristics of a public reader of PuratLas.

59-60. (A public reader of Puratjas having the charac¬
teristics mentioned below should be avoided:) A man without a
family (i.e. one not born in a noble family), a man having a
great (i.e. an incurable) disease, a great sinner, a man who is
condemned, a man without pure conduct, a man without (i.e.
not versed in) Vedas and codes of laws. Also, a man having (i.e.
a devotee of) another god, a man having a stinking speech, a
defective man or a man having an additional limb, a man who
has married a woman having a husband, a thief, one who harms
beings and one who is condemned.

61-64. O best king, now I shall tell you about the Puratia
that should be avoided. (The reader) should recite that Puratia
which is narrated by the ancient wise ones, or one which
is narrated by the great sages, or which the sages like Vyasa
have narrated. He should read the text of the Puratia, and
should explain it after (properly) thinking over it in any langu¬
age (like) a regional language, O Rtoa. A man would not
get the (desired) fruit by listening to a text in the regional
language. Whatever the explanation, it is good for the Purapa.
Therefore, O lord, ask for the Pura^a which I shall (i.e. should)
expound.

Sambhu said*.

65-68a. Thus spoke the public reader of the Pur&pa.
Gautama also listened to it. He himself gave three garments to

V.115.68b-8I

2265

the noble brahma^a. It is leamt by us that he first listened to
the Kaurma Puraua. He gave the (reader) more gold and bright
garments. Then he listened to Lainga (Parana), then to Vai§-
^ava and Vamana also. So also to Padma, Garu^a, and Saura,
and Brahma as well. Thus that Gautama listened to eight
Puranas.

68b-73. Then he listened to Ramayaua, and also to Kaurma
again. He always muttered the hymn ^iva Ndrayana. He died,
and went to Brahma’s place. Brahma honoured that brahmapa
who then went to Vi§uu’s heaven. Being honoured by Vi§iju, he
then went to Siva’s abode. That best sage Gautama was
honoured by all. I have also narrated the rules for listening to
Bharata. Formerly Vyasa composed that auspicious book in
three years. By listening to it (a man gets religious merit). He
who expounds Bharata should not salute any brahmana except
an excellent meditating sage. He who expounds Bharata should
be honoured by all.

74-77. That brahmana who every day expounds or would
read Mahabharata, is superior to all, and would emancipate all
men. He who expounds one parvan or all par vans or some par-
vans, becomes free from all sins, and is distinguished in the
offering to gods and deceased ancestors. A man should salute
that brahmana only; he should honour that worthy brahmana
only; he should always feed him only; he should offer everything
to him. The manner of honouring him at the time of exposi¬
tion (is:). He should be honoured with garments etc. and a
man should honour him according to the rules.

78-81. At the conclusion (of the recital) of Adiparvan, (a
man) should give (the reader) three garments, so also gold
according to his capacity. At (the conclusion of the recital of)
Sabhaparvan, a pair of garments (should be given). At the
conclusion of the recital of AnuSasika, Aranya and Svargaroha,
the same (kind of) honour should be done (to the reader) as is
done at the time (of the conclusion of the recital) of the Adi¬
parvan, O best among men. At (the conclusion of the recital of
the) Karna, Aivamedha, Virata, ^alya and Drona parvans,
three fine, pure garments should be given, or a couple of ni$kas.
At (the time of the conclusion of the recital of) other small
parvans, he should bring (and give to the reader) two ni?kas.

2266 Padma Puram^a

At (the time of the conclusion of the recital oO HarivaihSa, he
should give the reader three garments with a ni$ka.

S2-84a. He should give (the reader a piece of) land at the
time of the conclusion (of the recital) of the entire Bh&rata. A
man should worship the reader at the conclusion of the recital
of every kau^a, when Ramayana is listened to. He should cause
to give (i.e. should give) enough land or even gold. The words
of the speaker, i.e. the preceptor destroy all sins. O best king,
(they lead to) material welfare, religious merit, fulfilment of
desires and salvation.

84b-88. All wise men become successful due to their listen¬
ing to the exposition (of a Purana-text). By (just) one listen¬
ing (i.e. by listening just once to a Purina) all sins like the
murder of a brdhmana perish. Have the men not heard about it
on the earth? A man should every day honour the expounder
(of the Purapa) with (the gifts of) a vehicle, wealth, gold etc. so
that the heap of his sins perishes. Even other Puranas recited by
sages destroy the sins of the listeners, especially of the speaker.
The mind of him who would expound all the thirtysix Puranas,
or listens to them, is never divided.

89-93a. The first Purapa is Brahma; the second is said to be
Padma; the third one is Vaisnava (i.e. Visnu Purapa); the fourth
one is said to be Saiva; the fifth is said to be Bhagavata. Bhavisya
is said to be the sixth; Naradiya is declared to be the seventh;
Mdrkan^eya is said to be the eighth; the ninth is Agneya (i.e.
Agni Parana); Brahmavaivarta is said to be the tenth; then
(there are) Lainga (i.e. Linga Pur^a), Vamana, Skanda (i.e.
Skanda Purfina), Matsya (i.e. Matsya Purana), Kaurma (i.e.
Kurma Pur&nn)> Var&ha (i.e. Varaha Purana) is also said (to be
one of the Puranas); Garu^a(i.e. Garuda Purana) is also said
(to be a Parana); so also Brahman<ia Parana. Thus the wise
know the Purilnas to be eighteen.

93b-97. Similarly I shall tell about the Upapur&nas here¬
after. The first one is Sanatakumara; after that (comes) Nara-
simha; the third one is said to be Man^a; then there isDaur-
vasasa (i.e. Durvasas); then Naradiya; the next is Kapila; then
is Manava; then is said to be Au^anasa; then comes Brahman^;
then there is Vfiruna; there is one called Kalika; so also there
are MiheSa and S&mba, Saura and Para^ara, Mfirica, and the

V.l 16.1-8

2267

one called Bhargava; so also Kaum&ra. (These) are said to
be eighteen Upa(puraoas). Manu would be (i.e. is) the expo¬
under of the eighteen Purat;ias.

CHAPTER ONE HUNDRED SIXTEEN
Narration of the Ramayai:ia of a Former Kalpa

Suta said:

1-4. Rama said to the sage: “Perform the rite of the
(evening) prayer; this sun is setting; this flock of birds is going
to the nests.** Having abandoned his conveyance, he himself,
desiring to offer his prayers went to the northern direction.
Songs were sung by (the gandharvas) Haha, Huhu. His glory was
praised by the chief bards. Rama went to the bank of Gautami.
His pair of feet was washed by Hanumat (the son of Vayu). His
hand was supported by Jambavat. He reached the excellent
river Gautami. Holding kusa (i.e. darbha) in both his hands
that Rama went to the excellent quarter of Varutia (i.e. the
Western direction). Having made a respectful offering to the
deity according to the proper rite, Rama who was delighted,
muttered (the hymn) in his mind (i.e. silently).

5-8. Rama, after having solicited Varupa, saluted, in due
order, ^ambhu and Vasi$tha. Being blessed by them, he went to
the deity (i.e. reflected upon the deity) in his mind, and after
his feet were washed by Hanumat, he offered oblations into the
fires. Then, being praised by bards and panegyrists, he set out.
The sky was, as it were, smeared with bright rays of the moon,
and was, as it were, a canopy everywhere having the flowers of
bright stars. Then he went to the palace. The king (i.e. RSma)
went to the assembly-hall fashioned by the old minister and
having many seats. Then that Rama, having made the sage sit,
himself occupied the first seat. The groups of monkeys with
large bodies were seated around him in (proper) order.

2268

Padma Purdria

9-13. Seeing the king comfortably seated, that brahma^a
^ambhu then said proper words: best king, you, honoured

by all, remain here. What is the thing in your heart i.e. what is
your desire?” The descendant of Raghu, having heard the
bralima^a’s words, desired to hear a story. His clever words
were just then heard by all. *T desire to hear a wonderful tale
referring to me or telling about the destruction of the demons.”
Then the king said this: “The murder of Kumbhakarna took
place first and Ravapa was killed afterwards. Who is this best
brahmapa who, causing ungodliness (to spread) among all the
people, narrates it in a different way after having gone to the
king's place? Should he be punished or honoured by me?” Then
Jambavat spoke to this best of the Raghus about the story.
“This is not your Ramayana (i.e. not your account as told by
Valmiki). This is recognised as prepared (by someone else). O
lord, now I shall tell it in detail. Listen to it. It was formerly
heard by me from the son of the lotus-bom (Brahma).”
Requesting Jambavat, Ramacandra said (these) words:

iSrl Rama said'.

14-18. Narrate that tale of the past. I have curiosity to
listen to it. Who propounded it and who knew it?

Then Jambavat spoke: Salutation to the Creator (i.e.
Brahma), so also salutation to (^iva) having the moon as his
ornament and to Vi$ 9 u. Now I shall narrate the ancient Rama-
yaua, by listening to which sin committed during the entire
existence perishes. King Dasaratha who was equal to ten
warriors fighting from chariots, who was full of great wrath,
desired to conquer with his great army the city named Sumwasa.
He called Vasi$tha, the son of the lotus-bom (Brahma), and
saluted him. Permitted by the sage, he, mounting upon a horse
having a body (white) like the moon, and saluting Vi$9u, took
out the expedition with an army of a hundred ak^auhi^is.

19-27. S4dhya (the king of that city), surrounded by his
own army, faced Dasaratha to fight with him. The war between
the two took place. Having fought for a month, Dasaratha
seized that (king) Sadhya. Then, Sadhya’s son Bhu^apa, having
a few attendants, fought with Dasaratha. Dalaratha too.

V. 116.28-40

2269

observing Sadhya's son to be the ornament of world, did not
desire to fight. (He thought:) *How (should) I kill one like this?
When he is killed, what will be (the condition of) his father, his
mother and dear wife of full-grown youth? On his body are, as
it were, seen flowers, having the receptacles of lotuses with
fresher petals, due to embraces, kisses and rollings. My son,
similar to him in complexion and age, handsome like him,
causing great delight, eaten up by a bear (and thus) dead, comes
to my recollection (i.e. I remember him). He, as it were, desires
to protect me. He changes my mind.* Thus thinking in his
mind, be commenced seizing the boy. That Sadhya also became
subservient (to Dasaratha). He too, looking upon the depression
due to the defeat as joy, lived happily with the boy.

28-33. Dasaratha also, living there for a month, and obser¬
ving that pleasure which one gets from seeing the son, thought:
‘Oh! this seeing the face of this (boy) is capable of removing all
sorrows. Nourishing a son is equal to my conquering of all
countries. It just makes me who remember the separation from
(i.e. death of) my son, unhappy. Therefore, I shall ask him how
such a son is born.’ Thinking like this, he asked him. Sadhya also
showed the entire path of salvation to the king (i.e. to DaSara-
tha); “(A man) should worship Vi§uu and Siva together. He
should fast on all the Ekada§i-days. He should propitiate
brahmanas on the DvadaSi-days. Having justly procured the food,
sauce, along with the seasonal fruits and flowers, he should
bathe (the image of) Vispu with cow’s milk and besmear it with
the powder ofkidney-beans. Then he should bathe (the image)
with pleasing water, and besmear the entire body (of the image) of
the deity with fragrant sandal rubbed by himself, and with excel¬
lent musk; then having worshipped (the image) with Tulasi-
leaves, and jasmine flowers, karavira-flowers, blue and other
lotuses and red lotuses, with dropa-flowers, with maruva,
damana, girikaruika, and ketaki-leaves, as are available, he
should propitiate the deity with (the hymn of) twelve syllables,
with thePuru$a-sukta (hymn) or with the repetition of the deity’s
name or with the sixteen requisite articles, should salute (the
deity), and after dancing, should apologise to the deity. So also
he should practise vows to please Vi$pu.

34-40. The revered sage, being pleased, gives the desired

2270

Padma Purdoa

son. So propitiate him.** Thus he spoke to Da^aratha. He too
installed S&dhya there (i.e. on the throne), went to Ayodhy&,
and did all like that. When the sacrifice to obtain a male issue
was over, the image of the sacrifice having a conch, a disc and
a mace in the hands, came up from the Ahavaniya^ and said to
the king: *'Ask for a boon.** The king chose (four) sons; he said
to (the deity); **Oive me four sons who would be very pious,
would have a long life, and help the world.*’ The king had four
queens: Kau^lya, Sumitra, Surup& and Suve$&. They said to
the king: “O lord, let one son be bom to each wife (of you).**
Then Kau^alya said: **If this god is pleased, let him be bom of
me.”

The king said:

41. This Vi$ 9 u is solicited (to give that) which is desired by
me: “O Vi§uu, O lord of gods, O lord of Kamala, O you holder
of a conch, a disc, and a mace, O you fearful one, O you whose
couple of feet is saluted by all like the regents of the quarters in
the creation, O you eternal one, O Hari, be pleased. My repea¬
ted salutations to you.”

The lord, thus praised (by the king), said to the king.

Vi^i^u said:

42-45a. I shall be born as your son on Kausalya.

Then Vi§hu entered the oblation of rice and barley boiled for
presentation to the gods and manes. The king divided that
oblation into four parts and distributed them among his wives.
Then Rama was born from KauSalya, Lak$maua from Sumitra,
Bharata from Surupa, and ^atrughna from Suve$a; and a
shower of flowers fell from the sky. The four-faced (Brahma)
himself came and performed the ceremonies like those performed

1. Ahavaniyar—A consecrated fire taken from the householder’s perpe¬
tual fire, the eastern fire; the other two fires being: (1) Gftrhapatya—one of
the three fires perpetually maintained by a householder, which he receives
from his father and transmits to his descendants and from which fires for
sacrificial purposes are lighted, and (u) Dakfipa—the southern fire.

V.ll6.45b-49

2271

at the birth of a child. He named Rama as Rama due to his
being extremely pleasing in the three worlds; he named the second
son Laksma^a for his being fit due to wealth and qualities like
form and valour; (he named the third son) Bharata, since he
protected the earth from burden; (he named the fourth one)
!§atrughna, since he killed the enemies.

45b-46. Having named them thus Brahma went home and the
childem grew. King DaSaratha having seen the boy Rama who
walked, who looked like the young moon, whose lips were like
the bimba-fruits, whose nose was high and was like the sesamum-
flower, whose jewelled leaf(-like ornament) moved in front of
his crest, from whose ears ear-rings were dangling, the necklace
of big pearls on whose chest was dishevelled, whose golden
bracelets were bright, whose jewelled bracelets and rings were
tinkling, whose girdle was fashioned with gold and gems,
whose feet looked charming due to the jingling anklets, whose
middle toes were adorned with rings, whose large soles of the
feet were adorned with the marks of a diamond-pin, a goad and
a lotus, whose shanks were like quivers, whose thighs were like
the trunks of elephants, whose hips were large, whose waist was
slender, whose navel was round like an eddy and deep, whose
chest was large like an emerald-rock, whose neck resembled a
conch, whose face was like the orb of the moon, whose forehead
was like the half (i.e. crescent) moon, whose hair was dark and
curly, who was engaged in playing, who had become grey due to
dust (particles), whose eyes were reddish like the petals of a fully
blown red lotus, who was dusted as l^iva with the sacred ash,
who was naked like ^iva, had his heart full of joy, and having
embraced and kissed his son, he firmly clasped him against his
chest.

47-49. Then the boy also got on his lap from one side, and
with his eyes charmingly fixed on him said something. The king,
looking at his son asking (for things) here and there and
aftying* *Father, I go; father, I sleep; father, I play’ and thus
repeatedly deriving joy from his son, became happy. Then once,
when the king had come (to the dining hall) to eat, R&macandra,
with his mind attached to child-sports, and having many toys in
his lotus-like hand, was jumping and running, and taking with
his left hand the food from the golden plate, decked with gold.

2272

Padma Purdsja

and lying before the king, threw it on the king. This too the
king looked upon as pleasure (i.e. even this act of R&ma pleased
the king). Ramacandra did such and other (acts).

50-55. Once when Rama was playing, a stormy wind knock¬
ed him down, and he fell down crying. In the meanwhile the
ghost of a br&hmapa seized R^a and he fainted. Then the boy,
his companion, crying hither and thither, informed the king of
Rama in that condition. Then the king took Rama and spoke to
Vasi$tha. He asked him: **What is this (that has happened) to
Rama?** Then Vasi$tha took sacred ash, consecrated it,
and got rid of that ghost of the brahmana. He asked him: **Who
are you?*’ and he said: “I am a br&hmatiia, proud of (my know¬
ledge of) the Vedas. Having frequently snatched away the wealth
of others, I became a Brahma-ghost. Think of my acquittance.”

Vasi^fha said:

56-57. From now onwards you will experience demonhood
(i.e. will live like a demon), (go to hell,) and then (after having)
a bath in Gahga, and having offered a hundred bilva-leaves to
^iva, and then (again) having bathed, you will be free from sin.
If you might do (acts of) religious merit like that I shall give you
a (good) status, and after that enjoy an excellent position.

Hearing these words of Vasi$tha, that ghost of a brahmaii^a,
due to (the acts of) religious merit as advised by Vasi$tha, got a
divine body, and having saluted (him), he went to heaven.

58-60. Having invested Rama with the sacred thread at the
proper time, Vasi$tha taught him the Vedas, the Vedahgas, both
the Mimamsas, and science of politics; he also taught himarchery,
the science of medicine, science of music^ and dramaturgy, and of
singing, the science of building houses, of omens^ and various
rules of war. ThenDa^ratha who desired to get (Rama) married,
sent his messengers to the kings of various countries.

61-62. Then one messenger quickly came to the king, and
said: king, the lord of the Vidarbha country is the king

Videha by name. His daughter is Vaidehi whom he obtained

1. Bharata—Science of music and dramaturgy.

2. Sakuna—Science of omens.

V.l 16.63

2273

from a sacrifice. She is likeLak^mi in beauty; she is endowed
with all (good) characteristics. She is proper fi>r Rama. The king
is ready to give her (in marriage) to Rama. So go (to that king)
quickly.’* Then he (i.e. DaSaratha) sent ;Vasi$tha and others. They
went there, and having found out an auspicious moment, decided
it; (then) they came to Ayodhya and informed the king; and with
Rama, and with kings, they quicky (went) with many elephants,
horses, carts, palanquins, swings.

63. Many ladies came there to celebrate the auspicious cere¬
mony of marriage. They were very beautiful and were skilled in
the acts of pleasures and amorous pastimes. They knew the
various acts of gandharvas. They were adept in the science of love.
Their breasts were soft and hard, and reached their necks. Their
lotus-like faces had big and small foreheads and bimba-like lips.
Their braids had curly and long hair. They had put on golden
ornaments on their ears. Their teeth appeared reddish due to the
japa flowers, adorned by the down rising due to the act of bath¬
ing. Their eyes were clear and tremulous like the small glittering
fish. Their ears were like conches. Their noses were adorned with
big pearls resembling the stars. Their cheeks were like mirrors.
Their noses were like sesamum flowers. The nipples of their
breasts were slightly bent in the middle. The wounds made by the
teeth (of the lovers) on their lips resembled the indragopa insect
(of red and white colour). Their bodies appeared even and tall.
They were round in all parts. They were not very fat. The top
knots of their garments were like balls. Their armpits were bent
round. The armpits resembled the petals due to the down recently
standing up and due their colour like that of turmeric. Their
waists were soft, glossy and had fine circles. Their breasts looked
charming on account of various jewelled necklaces dangling on
the breasts with the neck ornament in between the two breasts,
hard and large, and with the nipples slightly sunken in. Their
bellies looked beautiful due to the uneven line of the short
hair growing on the region round their deep navels, that
had secured a foot round their breasts as a result of a
series of the glances of the young. Their bellies were adorned
with three folds, and their middle (part i.e. waist) could (just)
be seized with the fist. Their hip-regions resembled the trunks
of elephants. Their knees were soft, glossy, clean and even.

2274

Padma Purd^

The pairs of their thighs were like the plantain trees. Their
shanks had the knees slightly sunken in, were round and without
fleshy swelling. Their ankles were slightly sunken in. Their feet
had fine, glossy short and long toes, and were challenging Cupid
with the jingling of the anklets. They were walking like swans
and elephants. The ends of their lower garments touched their
right toes. Above the hem of the lower garment, they had made
folds which they had held in both their hands; their necks were
not covered with garments (but) the garments (i.e. the bodices)
of the breasts were covered with the upper garments. Their slim
bodies were adorned with the fringes of their garments (hanging)
from their left shoulders to their right sides.

64. Young girls, with their slim bodies purified with lightn¬
ing (-like) (bright) silken garments, with their breasts adorned
with various necklaces (put on) the breasts resembling lotus-buds
that had shot up, talking something, and walking quickly (yet)
gently (also had come there).

65. Old ladies also had come there. Then in a little wood of
mango-trees, at a distance of a kro^a (two miles) from Videha,
DaSaratha, along with his ministers and family priests, and along
with his sons like the lovely Rama, camped comfortably. The
young ones of the deer in it listened to the cooing of the various
birds in the extensive regions of many bushes; in it there were
various birds in the regions adorned with high and low palaces
fa^ioned with gold; the row of trees there were adorned with the
meditation and worship of the hosts of sages who were covered
with the garments of campaka-barks, whose bodies were dusted
with sacred ash and who had matted hair; which had a lake,
the ripples on which were disturbed, being overpowered by the
burden of the breasts of many young wives of vidyadharas; in
which young men were invited by the young maid-servants who
had gathered on the banks of the lake; the entire region of which
was made fragrant with the flowers of many colours, in which
prostitutes, with a desire to enjoy, had their bodies shining
with the unsteady brilliance of their eyes resembling the small
glittering fish, and largely exhibited here and there.

66. The king of Videha also decorated the city of Mithila
with many banners, with various palaces, city-gates, gardens and
temples; it was crowded with young ladies skilled in sporting

V. 116.67-87

2275

with one another; the great supply of water of the city was em¬
bellished with sandal; its highways were adorned with people
engaged in charming sports; its streets were decorated with various
commodities; the places of learning everywhere were graced with
the sound of (the recital of) the Vedas; in every house the study
of Samaveda was done along with explanations of the Mima-
msa; where the orchards of the brahmaijas were having the frag¬
rance of auspicious oblations and were full of the sacred texts
like Samaveda recited with accents, and with each word being
pronounced in its original form and independently of thephone-
tic changes and in due order; in which, at the entry of lordly
abodes there were rewards like agaru (sandal), saffron and the
abodes of the Adhvaryus; in which were ladies graced with bulb¬
like left shoulders looking charming due to the middle region of
the breasts that were glossy and round, and that were rubbing
against each other, and due to the upper part of the soft, white
garment worn round the hips; which was graced with thousands
of florists, smiling gently with their teeth resembling many pearl-
necklaces and lips (red) like japa flowers; in which were abodes
where pleasing spirituous liquors could be had; it had beautiful
arches everywhere; its paths were clean; at every place desire-
yielding trees were planted; its gates were adorned with plantain
trees.

67-72a. The king went out with ladies who carried auspicious
articles like turmeric, durva, sacred rice grains, collyrium for the
hair, braids, head charming due to parting of the hair, beautiful
ornaments for the nose, face, so also articles like ghee, guggalu
(a fragrant gum resin) and fruits put in golden pots; and (he was)
also (accompanied) by other persons who had adorned them¬
selves. At that time, the auspicious sound of the musical in¬
struments, the sounds of small and big drums and of conches
etc. became audible. The singers also sang auspicious (songs).
The brahmaijas well-versed in the Vedas filled the entire sky
with the auspicious Vedic recitals, and the family preceptors
filled it with the sound of drums. Then they, accepting one
another after giving sacred rice grains (to one another) and
being praised by bards and panegyrists, entered the city.

72b-87. Da^aratha entered the abode made in the western

2276

Padma Purdtja

part of the city. The rest (of the people) also duly entered the
abode. At that time only Narada had come to Mithila. King
Videha worshipped the divine sage and looking to his reception,
fed him, and giving tambula with camphor to the sage who was
comfortably seated, said to him with respect: “Tomorrow (is my
daughter’s) marriage. Please stay on to get the marriage (-cere¬
mony) performed.”

Narada said:

Tomorrow the stars such as the solar stars would (only) be
seen. The marriage should not be celebrated on that day.

Then the king, having called his astrologer Gargya, asked
him: “Which is the auspicious time for the marriage?” Gargya
said: “Tomorrow”. Then the king looking up at Narada and
Gargya asked (i.e. said): “Oh, this is so.” Then Narada spoke to
Gargya: “How can you give the auspicious moment?” Then
Gargya said, “Avoiding the inauspicious time, I shall give (i.e.
state) the auspicious moment.” Then Narada also said to
Gargya, “Do you not know the words of Brahma?” Gargya,
who was pleased, quoted the faults: “Formerly Brahma has
observed that a meteor, the curse of a brahmana and causeless
trembling lead to the destruction of the entire undertaking.

88-92. Except in the rites of thread ceremony and consecra¬
tion, in all other (auspicious) rites like the installation (of
images), marriages, a man should avoid inauspicious moments.
One who performs the rites after (these are avoided) is not at a
fault. Afterwards I shall tell about the defect in rites like marri¬
ages”. “A meteor would burn the entire family; a brahmapa’s
curse would destroy (it); the causeless tremor would lead to
death and to the disturbance of the rite.” Having heard (these
words) uttered by Narada, the sage Gargya became silent. He
thought (to himself): * Avoiding the Sun, the lord of Planets, and
inauspicious time, the marriage should be performed.’

N^ada said:

93. How are the words of the brahmapa? (i.e. what does
the brahmat^a say)?

V.l 16.94-102

2277

The Sun said:

94-95. The arrangement is said to (be based) on the differ¬
ence in regions. In this country the marriage must be celebrated
by avoiding the inauspicious time.

Narada also consented.

96-98. He said: “The k§atriya-marriage will take place to¬
morrow afternoon. So let the kings come for the self-choice
marriage. O king, send messengers(to the kings).” Then, having
brought all the kings with Da^aratha's consent, the king thought:
‘How should Vaidehi be given to Rama, after condemning all
(other) kings?’ At night, he though sleepy, did not get sleep.

99. At midnight the king, having purified himself mentally
thought of Tryambaka who was with Amba (i.e. Parvati), who
had worn an auspicious silken garment, whose lotus-like feet
were being served by all gods led by Brahma, Vis^u and Indra,
by the leading sages like Bhrgu, by gandharvas led by Haha, by
Tumburu (and others), so also by the sacred texts, the codes of
laws, historical works and Purapas in bodily forms, so also by
the hosts of divine mothers, by siddhas, vidyadharas, and
by the attendants led by Nandin, who removed all inauspi¬
cious things, whose region of the head was being waited upon by
Gahga of holy water and by the spotless moon, to whom a
tambula was being offered by Girija (i.e. Parvati) seated on his
left lap, who took it with a smile, willingly and with a glance,
who was (fair) like cow’s milk, whose neck was (having the
colour) opposite to that of musk, who had arranged his matted
hair with soft, fine, glossy, clotted hair, the regions of whose
cheeks were graced with pure, golden ear-rings, whose age was
twice eight (i.e. sixteen), whose region of the head was wrapped
up with a skirt having the colour of large pearls like cow’s milk
and of Kausumbha, whose chest was adorned with (ornaments) of
gold decked with various jewels, whose body was graced with a
very white sacred thread, whose body had become reddish and
fragrant due to the saffron (from) Parvati’s body touching his
body, who was observing and deriding Cupid’s arrow, who
resembled a crore of Cupids.

100-102. He (i.e. the king) muttered the ^atarudriya (hymn);

2278

Padma Puram

with that (hymn) only he offered desired oblations and praised
(^iva) with the Puru§a-sukta (hymn). Then the king saluted him
and praised him.

The king said:

103. O you, having eight forms (constituted) by earth,
water, sky (i.e. ether), air, fire, the sun, the moon (and) the
sacrificer, O you of a universal form, O you of the form of
the world, O you of the form of the three worlds, O you of
the form of the Vedas and the Purapas, O you of the form
of sacrifice, O you of the form of Narayapa, O you of the
form of all deities, O you full of the three (Vedas), O you
the authority on the three (Vedas), O you having eyes in the
form of the three (Vedas), O you loving the Sama(Veda), Oyou
to whom the capital of Kubera is dear, O you who are (easily)
accessible to your devotees, O you who are away from those
who are not your devotees, O you who like praise, O you who
like incense, O you who like a light (to be waved in front of your
representation), O you who like ghee and milk, O you to whom
dropa and karavira are dear, O you who like §ri-leaves, O you
to whom lotuses and white lotuses are dear, O you who love
Nandin’s curly hair, O you who love bakula, jasmine, kokanada,
a watery place in summer, O you who like restraints and curbs, O
you to whom one with one's senses controlled is dear, O you who
love muttering of a hymn, O you to whom §raddha is dear, O you
who love singing, O you to whom the Gayatri(-hymn) is dear, to
whom the five, Brahma (and others) are dear, O you to whom
good conduct is dear, O you whose feet are worshipped by the
three, viz. Indra, Brahma, Vi^pu, O you who manifested the disc
sought for by Vi§pu and produced from water, O you who give
recollection and reasoning, O you who grant auspiciousness
when remembered, O you victory on the earth, my repeated
salutation to you.

104. Having heard this hymn of praise Lord ^iva said to
the king: “I shall grant (you) a boon. Ask for one.”

The king said:

105-108. O lord, I desire to give my daughter (in marriage)
to Rama. If, in the gathering of all beings like many kings,

V.U6.109-117

2279

demons, brahma 9 as, someone of a superior strength and endow¬
ed with (birth in a noble) family, power and energy takes her
away then my words would be falsihed, and sin will come to
me; (and) on the other hand, when Dasaratha capable of des¬
troying the k^atriyas comes to conquer all these, so also when
Rama (comes), then what will my daughter do? Whom will the
king, with a big army and horses and elephants, send? What will
he get done ? What will he do to me? He may destroy all the
three worlds. Moreover, for me of a small energy you alone are
the refuge. Tell me the remedy so that it would be helpful to
the marriage, and Rama will be my son-in-law.

^ambhii also said: ‘T shall do like that. Rama only will be
the husband of Sita. Today only I shall do auspicious things for
Rama. Take this Ajagava bow (of mine).”

The king said:

109. What is the use of this Ajagava bow? You yourself
(should) take (i.e. marry) Sita to Rama.

Sankara said:

110-113. Make this pledge: “This bow is not strung. I shall
give Sita (in marriage) to him who will string it.”

Speaking like this, Siva vanished with his attendants. Even
with a great effort the king could not take up the bow. Then
calling Ujjvala, having the strength of a thousand elephants, he
said to him: “Take (this bow).” He too, saluting his maternal
uncle, having laughed loudly, having jumped, raised the bow with
his two hands upto his knees. The maternal uncle (of Rdvapa),
viz. Marica, alone put on the garb of a brahmaua, and solicited
(king) Videha: ‘‘Know me to be a guest who has come at the
end of the offering to all deities.”

The king said:

114-117. Welcome to you. O brahma^a, this is the seat.
(Please) be seated on it.

The guest abo, saying, *A11 right* sat there. Then the king

2280

Padma PurSi^a

took water, washed his feet (with it) and after having worshipped
him with sandal, flowers and sacred rice grains, and having
offered him (the cooked meat of) a big goat, requested him to
eat it. He too, as it were looking here and there, saw that food
having six flavours and put in a golden plate.

118. At that time only Sita came there. She had the splend¬
our of lotus-filaments. She had put on a reddish garment. Her
forehead was graced with hair which was dark and curly, which
was unsteady, which attracted the minds of young men, which
spilt up the sight of the seer, thereby as it were showing that
ladies* hearts are like this only. Her eyebrows were like Cupid’s
bow. Her eyes were reddish like lotus-petals. Her nose was like
the sesamum. Her reddish lips were close to her glossy, hairy
cheeks, and resembled rubies. Her teeth were like (the seeds of)
a pomegranate. Her lips were reddish like the japa flowers. Her
chin was very beautiful. Her ears were like oyster-shells. Her
neck was even and long. Her breasts were fleshy. The bud-like
breasts were round and raised. She looked beautiful with many
necklaces. Her figure was beautiful. Her creeper-like arms were
not very fleshy. She was innocent. The tips of her fingers were
moderate, even and were dyed with the alaktaka dye. She had
put on various jewelled rings. She was holding a white lily. She
came in front of Marica who was eating.

119-122. Seeing her, he thought: ‘How shall I kidnap her?
How shall 1 embrace her? How shall I do something else?’
Thus (he thought). (But) not getting an opportunity, he just
quietly went out. Then the gods strove to string the bow. They
stood there competing with one another and disdaining one
another. Indra reached that excellent bow. But he was not able
to do more than (just) bending the two ends. Then the Sun took
the bow, but fell down while bending it. V4yu, the best among
the mighty, seized the Ajagava bow and while lifting it with his
own hand, fell down; and the bow fell on him. All laughed at
that time.

123-128. In the meanwhile, demon Baua having a thousand
arms, surrounded by demons with many heads, and accompanied
by Prahlada came there after having mounted upon an excellent
horse. Then, making the directions bright with his ornaments,
making the gods void of glory by means of his glory, hearing

V.116.129.141

2281

many songs, he was able (to lift it to the height of) two fingers,
and gave up. Prahlada and Bali also ran, but they also stopped.
When the demons became quiet, very powerful kings arrived
there, were unable to string the bow, (so) went away (i.e. with¬
drew) and remained (there). Then brahma^as came there. Then
Visvamitra took the bow, and after stringing it upto the length
of a finger, stopped. The others retired.

129-132. And then in the space of the day, when the bow
was silent, Rama came with his brothers, and observing the
bow, touched it. Then princes, adorned with all ornaments, came
in hundreds. They saw the bow, touched it, but were unable to
move it. Then other boys, led by Dasaratha’s (other) sons arrived
(there). Then men having canes and drums in their hands came
there, and drove away all.

133. Then Rama holding the hand of Lak^mapa and
adorned with all ornaments reached the bow, touched it, saluted
it, went round it keeping it to his right. Then he took it, and
lifted it.

134-138. When he took it, all laughed and said; *‘Here (i.e.
in the attempt at lifting it) very mighty warriors have failed.”
Then that Rama, bent the place of the string of the bow, and
putting his knee on the bow, strung it, raised it with one hand,
and bent it at the tip. Seeing the bow strung (by (Rama) all kept
their fingers on the tips of their noses (i.e. were amazed). Rama
also made the twang of the bow. Due to that sound the minds
of all were agitated. Everywhere there was the talk; “Rama has
strung the bow”.

139-141. Janaka too gave Sita to Rama. Having fought
with the kings, and having vanquished them, he came to his
own city. Then once Daiaratha consecrated Rama as the heir-
apparent, and became happy. There was a talk among all
the subjects that Rama was liked as a king due to his pleasing
the subjects. Then, Suve$a, the daughter of the king of Kaikeya,
not enduring (that) Rama (was to be) the king, said to the king
(i.e. Da^aratha); **This is the time for granting my boons.” The
king thought; *What should be given (to her)?*

2282

Padma Purdna

The queen said :

142-144. Let Rama enter (and live in) a forest for fourteen
years. Let Bharata look after the kingdom.

Due to the fear of lying the king somehow accepted (her
demand). Then he spoke to Vasi$tha about (Rama’s future):
“Rama is going out to the forest. What will happen to him?
Having thought (about it) tell (me) (what is) good and (what is)
bad (in his future).”

145-148. Vasi^tha thought over (it), and gladly spoke to the
king: “Having gone to the forest, he will kill all the brave demons.
He will worship l§iva in many ways. Rama, being angry due to
being separated from Sita, will cross the ocean with the army of
the monkeys, and will kill Ravana. Having come (back to
Ayodhya), Rama will rule for many years. Having had great
fame in the entire world, he will live for a long time with god
iSarva (i.e. l^iva). He will be endowed with good sons, will per¬
form many sacrifices; he, the lord, will be superior to all in
virtues.”

149-151. Hearing these words of Vasi^tha, Dasaratha, re¬
membering the virtues of Rama, spoke thus: “When Rama goes
out (of my kingdom), it is better for me to die.” Then Rama,
having saluted his mother, father, preceptor Vasistha, the pre¬
ceptor’s wife, left for the forest. Then having lived for one day
in the park, having arranged the matted hair, having put on a
bark-garment, having worn one sacred thread, having cleaned
his teeth, having tied his matted hair with one sacred thread,
having dusted his entire body with sacred ash and thus looking
rough, wearing on his head a rosary in place of a necklace of
pearls and jewels, accompanied by Sita adorned with a few
ornaments, and followed by Lak§raa?ia, entered the interior of
the forest.

152-154. Then he killed many demons in it; did everything
like you; everything like Sita’s being kidnapped took place as in
your case; then he went to ^$yamilka mountain, to the hermitage
of Sugriva; and having found a mango tree with a dense shadow,
put up there a resort with the help of Lak^ma^a. He put the two
bows on the tree; put his head on Lak$mapa’s lap, and lay on

V.116.155-165

2283

a bed of deer-hide; listened to a known song; observed the fruit
of the tree; he (then) saw a monkey, having jewelled ear-rings,
tawny like gold, with the girdle of muhja grass firmly tied around
his privity, having, a clean sacred thread, being very fickle, taking
a fruit and throwing it to himself, scattering flowers and shoots,
imitating the song, fanning Rama with a fan, fanning him, even
after having climbed the branch of the tree, having tied only the
mango fruits, and said to Lak$mana; *‘Lak$maria, who is this
monkey?” Lak$mana also said: “I do not know”. Then Rdma
called (the monkey) and asked him: “To whom do you belong?
What is your name?”

155-157. He said, “I am Hanumat (the servant) of Sugriva.”
Having saluted him (i.e. Sugriva; he said): “There is a man, who
is like another Vi^ttu, who is young, who is dark like a cloud, who
has matted hair, whose hands reach his knees, who is extremely
glorious, and who is accompanied by another man resembling
the sun. The two princes, endowed with all good characteristics
are staying in the shade of a tree. They saw me and said to me :
‘Inform Sugriva.’ Therefore, I have informed you.”

158-161. Then Sugriva quickly got up, took materials like
flowers and water, and having washed their feet etc., having
offered fruits, he said respectfully: “Who are you, young men?
What have you, ascetic princes, come (here) for?” Having heard
(these) words of Sugriva, Rama, with Lak§ma 9 a, said: “We two
are DaSaralha’s sons, Rama and Lak§mai]ia. We have come to
the forest for curbing the wicked and protecting the good.” Then
Sugriva said: “It appears that your help is harmful; otherwise
you would have come with an army.”

162. Lak$maoa said: “There is another mission. This one’s
wife has been kidnapped by someone. We do not know (by
whom). We have come to search for her. That is our (main)
mission. Other (things) are incidental. For that we would even
cross the ocean, we would even enter the nether world, we would
even go to heaven, we would even knock down Indra, we would
even strike Bali; (in short) we would do anything.”

Sugriva said:

163-165. I shall show you certain ornaments dropped by a
lady who was-kidnapped by Ravaoa and collected by me.

2284

Padma PurS^

Saying so» and inviting Rama to his abode, he showed them
(to Rama and Lak$ma^a). Rama too observed them and having
decided (that they were Sita’s ornaments), wept and asked;
“Where has that Ravapa gone?” He replied: “He has gone to
the southern direction.” Rama formed friendship with him (i.e.
Sugriva) and asked him: “Why do you remain here without
your wife?”

Sugriva said'.

166-173. My very mighty brother Valin, having snatched
away my kingdom and my wife, lives in Kiskindha. I was defe¬
ated by him in a battle; all my anxiety is about killing him. If
you kill him, then I also, restraining the ocean, will offer you
Sita kindnapped by Ravapa and living in Lanka on the other
shore (of the ocean).

Speaking like this, and taking an oath, he invited (i.e. chal¬
lenged) Valin for a fight, and fought with him. Then Rama too,
not being certain (about the identity of Valin), did not kill him.
Then Sugriva fled, and said these (words) to Rama: “Not
knowing (what was in) your mind, I set out to die” Rama also
(said): “Not having particular knowledge about you two, I kept
quiet. Having observed (i.e. recognised) you who would have a
mark, I shall kill him.” Then Sugriva making a mark (on his
person), invited (i.e. challenged) Valin for a fight. Tara said to
Valin: “It appears Sugriva has some companion. Otherwise he
would not challenge like this. Rama and Laksmat:ia, DaSaratha’s
sons, and portions of Vi§nu, who have come to lessen down the
burden of the earth, have become his companions.”

Valin said:

174-179. I have heard that Rama has political wisdom. A
man like him would not leave a strong man and resort to a weak
one. Let R&ma come. He will be frightened after taking the one
who has approached him as superior. If Rama himself comes to
fight, then fight has to be gone through.

Having said so and honoured Tara, he went out to fight with
Sugriva. Then between the two a fight of fist took place. Rama

V. 116.180-188

2285

too struck Valin; Valin fell down. He said (to Rama): **You
have struck (me) with an arrow in a fight without weapons.”
His entire body was full of blood. Then Tara and Aiigada came
(there) and were afflicted. Then the monkeys came to Rama» fell
near Valin, and wept.

180-184. Then Tara said to Rama: “Formerly the descen-
dents of Raghu were well-versed in sacred texts, brave and right¬
eous. How is it, O Rama, that you have committed a sin? You
do not know the way of the life of a k$atriya, which is followed
by hosts of kings. In a fight (between two warriors) fighting with
each other, victory or death would take place. The one who kills
the other one (not fighting) is called the killer of a brahmana.
Have you killed Valin due to enmity or with a desire for (eating)
the flesh of a monkey? The flesh of a monkey is not to be eaten.
If you think that others are like that (i.e. like you) because of the
absence of happiness (i.e. unhappiness) of you, or if you, through
infatuation, have done this to take me (away), then (you have to
remember that) you have the vow of having one wife (only).

185-187. If you have done this for (getting) Sugriva’s help
to bring (back) Sita kidnapped by Rava^a, then there is a great
difference (between Valin and Sugriva). Your mission would
succeed when Valin, rich in might, able to bring (back) Sita in a
day, able to give (you) Ravapa (just) when you remember him,
and having fifty parardhas of the army of monkeys and bears, is
there. Then what is the use of Sugriva, the monkey who is the
general of seven parardhas (of army), who has little might? What
mission of you who keep your promise, would succeed” “O! what
you have said and which is auspicious to all is understood (by me).”
Rama says, ”By me who am a king, curbing of the wicked and
the protection of the good is to be done. Valin took away Sugriva's
wife Ruma and his kingdom also. Therefore, there is no sin in
killing one like him.”

Tara said:

188. Then Sugriva also should be killed. Valin, fighting with
Dundubhi, entered a cave, and remained there for a year. In the
meantime, Sugriva kidnapped me and ruled (over Valin*s king¬
dom). Therefoip kill him first, then him (i.e. Valin).

2286

Padma Purdna

Rama said:

189. Tell me before which time this took place.

Tara said :

190-193. In the eightieth year before sixty thousand years
Sugriva took away the kingdom in a battle with the demons.
Then when a year was over Vdlin made Sugriva flee. He took
away his wife and kingdom also. On that day only the consec¬
ration of your father Da^aratha (as a king) took place.

Rdghava said:

194-196. By the order of my father and due to the custom
of not transgressing the words of elders, I curbed the wicked in
his kingdom. At the time of her being kindnapped, he who was
the king, did not act (properly). Or the beasts are free. Valin,
one of the two beasts, is killed. Beasts tear off one another and
dislike one another. Say, since my hunting is of the beasts that
are moving, stationary or bound, or of those moving away, getting
confused and having fled, when I parted company (with the
king), I had given up hunting.

197-199. I have executed this hunting according to the
rules of the science of hunting—(sometimes) running, and (some¬
times) not running. The spot higher than a creeping plant in
case of those belonging to the same family, is pierced through
{obscure). Hunting without eating the flesh (of the animal killed)
is the rule in the hunting done by a king.

Having heard Rama’s words, all nodded their heads.

200-205. Having put the hollow made by his palms on his
head, Valin said to R^a: salute you, O Rama; listen to my
words. I have heard that you are actually Vi$QU himself having
in his hands a conch, a disc, and a mace, wearing a yellow
garment, and the master of the world. The meditating saints
think of you (only). The sacrificers offer sacrifices to you. You
alone enjoy the oblations to deities and dead ancestors. You
take up the form of the deities and the manes. The salvation of
him who thinks about you at the time of his death, is not far

V.l 16.206-220

2287

away. That you, O Rama, is (today) seen by me. My sins have
perished. O you descendant of Kakutstha, take your arrow. I
am very much afflicted.” Then, Rama, saying, ‘All right’, took
an arrow and said to Valin, “Tell (me) what desired thing should
be given (to you).”

The monkey (i.e. Valin) said:

206-209. If the revered one is pleased, then give me
beatitude. Thus, Sugriva should be protected by you, so also
Ahgada, and Tara (also should be protected). I, a sinner had
committed a sin; T have experienced its fruit.

Then looking at Rama, Valin died and went to heaven. Then
(Rama), having consecrated Sugriva as the king, entered the
forest.

210-212. Then, Rama, with him as his companion, went
near the ocean, and said to Sugriva: “Where is Lanka? Where
is Sita? Where is the enemy?” Then Hanumal said: “May the
lord order whether after having entered Lanka, having looked
for Sita, and having known the full truth, truce or war should be
made. What suggestion do you make for crossing the ocean?”
Then Rama said to Sugriva: “How can this take place?”

The monkey {i.e. Sugriva) said:

213-214. I have crores of monkeys led by bears. Having
appointed one (of them), and having known the whole (truth),
what is proper should be done.

Then Jdmbavat said:

215-217. Let Hanumat alone go and know (i.e. find out all
about) Lanka.

Then Hanumat went to the city of Lanka, looked for Sita
seated in the A§oka-grove, talked to her, secured her confidence,
devastated the grove and baffled the demons. He was bound
by the demon (Ravapa); he burnt Lanka, went to the northeni
shore, saw Rama, told him the account, and remained silent.

218-220. Then Rama had consultations with all. Jambavat
said: “I was told by Narada that Rama will destroy Lanka
through the m’dnkeys. So we should strive to cross the ocean.”

2288 Padma Purdna

Then Rama propitiated Sankara, and told him: *T shall do what¬
ever is told by you.” Uttering these words, having worshipped
^iva and having saluted him, he said (to him) respectfully:

221. “O great god, O you who swllow great beings, O you
the cause of the great deluge, O you having ornaments of the
great serpents, O Maharudra, O l^ahkara, O highest god, O
Virupak§a, O you having the serpent as your sacred thread,
O you having the garment of an elephant’s, hide O you having
the ornament of the string of skulls, O you having the orna¬
ments of the demon’s bones, O you to whom ash is dear, O
you who love Narayapa, O you of an auspicious conduct, O
you the god of the five like Brahma etc., O you who are known
by the five-faced one, the four-faced one, and the Vedas, O you
who are easily accessible to your devotees and difficult to be
obtained by non-devotees, O you who are great joy and know¬
ledge, O you who knocked the teeth of the great Pusa, O you
who cut off Dak§a’s head, O you who removed the fifth head of
Brahma, O you dear to Parvati, O you whose auspicious life
(-story) is sung by Narada, O ^arva, O you having three eyes, O
you trident-holder, O you having the bow (called Pinaka) in
your hand, O you having matted hair, O you having many
forms, O you having the bull (viz. Nandin) as your vehicle, O
you resembling a clear crystal, O you having four hands, O you
having many weapons, O Daksi^iamurti, O lord, O god, O lord,
O you having Ganga (on your head), O you conqueror of
Tripura, O you having your abode on ^riSaila, O Ka§inatha, O
you the ornament, of KedareSvara, O SiddheSvara, O Gokar-
rie^vara, O Kanakhale^vara, O Parvati^vara, O giver of the disc,
O you who removed the worry of Batia, O you whose lotus-like
feet are worshipped by the conqueror of Mura, O Soma, O you,
having the moon as your ornament, O you omniscient one, O
you full of lustre, O you full of the world, salutation, salutation

to you.”

222. Before Rama who was praising like this, an image,
full of lustre, and remaining in the Phallus, appeared. He
granted fearlessness also.

223-225. Rama saw the lord who was seated in the posture
called padmasana, who had P&rvati on his lap, who had tied
(i.e. put on) all ornaments, whose crown was very bright, who

V.ll 6.226-246

2289

touched the waist of the daughter of Himavat, granting a boon
of fearlessness with both hands, full of lustre due to many
wavy directions, whose face was smiling, whose face was pleased;
with his palms joined he saluted the highest lord, and again fell
(i.e. prostrated before him) like a staff. Then the lord also said
to Rama: “You ask for a boon; I am the giver of boons.*'

Rama said :

226. I shall go to Lanka. O Sambhu, give (i.e. show) me a
way to cross the ocean.

Sambhu said:

227-233. I have the Ajagava bow; it becomes (i.e. changes
itself) according to the time and has no alternative. Having got
on it, having crossed the ocean, reach Lanka.

Rama, saying, ‘All right*, remembered the Ajagava (bow).
The bow came (there). Rama then worshipped it. Then ^iva
took the bow and gave it to Rama. Rama too dropped it into
the ocean. All the monkeys and Rama and Lak^mapa also got
upon it; when the sixty parardhas of monkeys mounted upon it,
it reached the (other) shore according to (Rama’s) desire. Then
the monkeys also having gone (here and) there, observed.

234-237. Then a demon named Atikaya saw the army of
the monkeys and said to (i.e. told) Ravapa (about) it. Rava^a
too said: “Has our food fortunately come through the monkeys,
or through the human beings—Rama and Lak$maoa?’* Then,
when the sun went to the west (i.e. when the sun was setting),
Sugriva, along with innumerable very strong monkeys of large
bodies like Hanumat, Jambavat etc., went to the side of (i.e.
near) Lanka, entered the park, ate various fruits, drank water,
made the demons guarding the park flee, seized the entire forest
(by seizing the trees) one by one, and ran away. Then he went
to Lanka, the city-gate, climbed the palace, shattered it, took
every pillar and fought with the demons. Some broke to pieces
the hall, pounded the houses, killed all the young and the old
and women etc.

238-246. Then having known that one rampart was acquired

2290

Padma Purdna

by conquest, Ravapa ordered Indrajit The monkeys also fought
with Indrajit, were frightened and ran away. Then Hanumat
having come to know that all had gone out, so also knowing
Ravapa, and calling the monkeys and having considered Ravat^a,
was delighted. Then Indrajit, remaining in the sky (i.e. air) only
fought, and the monkeys did not notice him. Then Hanumat and
Jambavat jumped into the sky and struck Indrajit with the peaks
of mountains. Then he fell on the ground, and Laksmapa made
him go to the world of Yama. Then Atikaya and Mahakaya
struck the army of the monkeys in various ways, harassed Lak§-
maija, fought with Rama, hurt Sugriva, fought with Hanumat
and Jambavat. The two (i.e. Hanumat and Jambavat) defeated
them, and capturing the two warriors, took them near Rama,
and reported to him. Rama said to Atikaya; ‘Tell (us) about
the war between me and Ravatia and other very fearful
ministers.”

Atikaya said:

Having divided the army, we shall first certainly
have war (with you). There is a demon by name Vidyunmalin.
He is very mighty. He is a strange fighter. He is visible or
invisible when he fights. He alone will fight with all monkeys.
Many other strong, great (warriors) who have been taught (the
use of) weapons, have come. We two also shall fight with you.
Having got into tlie Puspaka, from the other side Ravaija shall
kill you only.

249-253. Other demons like Kumbhakarna also, taking
their own forms, will surround and seize you; then they will
show you to Sita and kill you near her only.

Rama said: “Oh, what cannot be accomplished by the power¬
ful! The way of destiny is crooked.” Sugriva, getting very much
enraged, looked angrily at Rama and said to him; “These two
should be killed. They should not be released”. Rama said;
“They should not be killed; they should be released. Bring
garments and ornaments”. As soon as he said these (words),
Hanfimat brought them, and Rama gave them to the two
(demons). Having saluted Rama, (they said): “!§ukra has said
that when the wood bent at five places, which is seen at the

V.l 16.254-275

2291

gate of Lanka, is broken, Ravaoa will be killed.

254-260. The order stated by Bhargava written down is:
‘Immediately after the cutting of the wood, he should go to the
nether world.* Therefore, cut off this wood in one effort by drop¬
ping your arrow into the five parts. Then, knowing your power,
we shall have a very close fight.” Then knowing the words of
Bhargava, Rama strung the bow just by touching the first end
of it, and fixing the arrow on the bow, and just while making
the demons and Hanumat hear (the stringing of the bow), dis¬
charged an arrow. The arrow left the bow. Thetwo demons marked
the path of the arrow. The wood was cut off into five parts by the
arrow. Seeing this they requested Rama: “Our children should be
protected by you.” Rama said: “All right.” The demons entered
Lanka. Then the monkeys went to fight at the rampart; every¬
where they covered it with their hips, feet, knees, handsand backs
and made it level, and then went to another rampart. Then that
Ravarja came (there), and made them flee by (striking them with)
his arrows, and as he followed them, he went to Rama. He
struck Rama also with five arrows. Then Rama wounded
Ravapa with ten arrows.

261-275. Then a very fierce fight took place between the
two. Ravaria struck (Rama) with ten arrows. Then the demon,
with his body wounded by Rama’s arrows, became intent upon
running (away). The monkeys and Lak$maria killed crores of
demons. Then the next day, Bibhisana discussing (this) with
Ravapa, said these words to Ravatia: “This is the time (to use)
the third means of success against the enemy. Do not think of
the fourth. The fourth one, which is wrong, is not recommended
for one who acts according to (the rules of) material welfare.
Knowing the power of the enemy and of his own, and if his
own power is superior, then war is recommended. The opposite
would be destructive. You who are weak should not fight with
the strong Rama. He killed Valin with (only) one arrow; and
you have known Valin before. He (killed) Marica with one
arrow; and you too have fled. The brave demons are killed.
Your son Indrajit also is killed. The excellent triad is broken;
(so) do not fi ght with him. Accept his service after having given
(back) Sita to him. The wood at the city-gate, crooked at five

2292 Padma PurO^a

places, was cut oflf by Rama with one arrow. Therefore, Rama
will kill you. For your sake many have perished; and many
others will perish. O my brother, justice alone leads to happiness
and not folly. Dismiss the loyal human wife who is embracing
death, of the strong (Rama) after honouring her. There will be
a series of calamities if you unite with her when she is unwil¬
ling. The union with a woman accompanied by stinking filth
is censured. If there is detachment, then doing what is prohibited
leads to unhappiness. If you love her, then there would follow
your death, and then (you will go to) hell.

276-28la. In vain will you die today if you unite with her;
and, O dear one, you will either abandon your religiously
wedded wife, or she might also die. There will be this and other
sin. I shall make to you another suggestion dear to and bene¬
ficial for all. Going to Rama and saluting and praising him say
to him respectfully: ‘O Rama, loving those who have sought your
refuge, forgive me. We all are vicious demons and are great
sinners. Giving up (i.e. making us absolved of) the sin of kid¬
napping Sita, protect our sons. O Rama, we depend upon you.
Protect or kill us as you wish.* O Ravapa, we who, after having
spoken like this, stand before that Rama, will have a stable life,
and a stable kingdom.**

281b-283. Then Ravapa said (these) words: “Oh! you are not
a demon, you are not brave; you do not know the eternal way
of life of a king. The best way of life for the brave-and not
for the impotent ones like you, is by means of resorting
to another man*s wife, another man*s wealth, and another
man’s kingdom. O prince, if you desire, join the enemy's side;
get out.”

284-288. Then Bibhi$ana, having (first) gone to his abode,
(and then) near Rama, sought his refuge. Then Ravapa went
out of his city and fought with Rama. The (other) demons also
fought with Laksmana and the monkeys. Rama was unable to kill
Ravana of a great might. Then he looked at Bibhisana's face,
and struck with his arrow the spot with a mark as told by
Bibhisana. Then Kumbhakarna took a great mace, brought
about everything, swallowed many monkeys, and struck on the
head of Rfima with (his) mace. Then with a hundred sharp
arrows Rama struck him. Kumbhakarpa died.

V. 116.289-299

2293

289. Then R^a made Bibhi^airia perform the Sraddha
ceremony etc. of Rava^a and others; he got a $iva-temple
erected in his name; he consecrated just that Bibhl^a^a only
on the kingdom (i.e. as the king) of Lanka. He made Sita, puri¬
fied by means of her entering the fire, salute ^iva andParvati; he
who was given by the conqueror of (Tri-)pura full nectar-like
power and life, got into the Pu$paka, crossed the ocean, settled
his army on the other side, installed (a representation of) ^iva
there, and being honoured by sages and gods went to Ayodhya.

290-291. Then accompanied by Bharata and others, and
honoured by the citizens, Vasi$tha and (other) sages, he went
home. He honoured gods like Indra who had come to him by
offering them seats; having well honoured the monkeys, and
having untied his matted hair, he was consecrated on the king¬
dom. Gods delighted by the elimination of Ravapa, said to
Rama:

292. “You have put us back on our kingdoms (i.e. thrones);
always protect us; you are the first (man) Vi§nu; you have des¬
cended (on the earth) for curbing the wicked. By killing Rava^a
along with bis relatives, you have become the protector of the
three worlds. Be happy with Lak$mi.” Saying so, they went to
heaven.

293-298. Then the residents of Ayodhya, being very much
delighted, said to Rama: ** You have come (back) after having
killed your enemies. You saw and met ^iva. Rama, fortunately you
shine; fortunately you are protecting the subjects. You will per¬
form sacrifices; youwill cause righteousness to grow.** Hearing these
(words) of his citizens, Rama, having lotus-like eyes, honoured
all the citizens with (i.e. by giving them) garments etc. Worship¬
ping the sages along with all people, the righteous one said to
them: “I hope your penance is prospering; I hope your sacri¬
fices are performed well. I hope you are devoted to your wives.
I hope you worship the lord. I hope your wives bring forth good
progeny. I hope you (enjoy) all excellent pleasures.”

The sages said:

299. O descendant of Kakutstha, everything about the as¬
cetics is well-settled. From here we (shall now) go home. Or, O
king, what do ySu think?

2294

Padma Pur&ima

Rama said:

300-305. ^amhbu is pleased with him with whom brahmaoas
are pleased. He with whom Siva is pleased, becomes happy.
Therefore, please go after taking food here.

Saying, *‘A11 right”, the hosts of sages ate excellent food, and
congratulating him with blessings, and being delighted, they went
to their respective abodes. Rama also, along with wife and
younger brothers, was very much pleased. He who was dear to
all people ruled over the kingdom free from bad elements. Even
if a sinner listens to this episode, he becomes free from all sins,
and reaches the highest Brahman. The man who would remember
this (episode) would not meet with a calamity; so also the same
is said about him who would narrate this episode.

CHAPTER ONE HUNDRED SEVENTEEN

Fruit of Worship by Justly Procured, Stolen and
Impaired Material

Suta said:

1-10. Ramacandra, of a pleased mind, ate along with the
best sages, Vi$i;;iu, the monkeys and the bears at the hermitage of
Bharadvaja. The sky was covered with clouds; breezes were
blowing gently; in that forest, there was somewhere the excellent
house of Sudeva. It had eight pillars; it was fashioned with golden
strips; it was (decked) with gems and pearls; it had silver pitchers
in it; it was made fragrant with sandal, camphor, musk and
saffron; it had multitudes of mire and was covered with pieces.*
Moonlight did not reach the walls in its middle part, and also
they could not be seen by the sun (i.e. the sun*s rays also did not
reach them), The entire floor in the house was sprinkled with
excellent juice of flowers. The entire (portion on) the north was
without a construction of a wall (i.e. without a wall). On every

—this half of verse 4 is obscure.

V.n7.11-21

2295

pillar there were pictures; its courtyard, measuring a hundred
cubits had natural parts and was fashioned with crystal. There
was a desire-yielding tree in the courtyard, and it covered a
larger part of the courtyard by means of its shadow. There was
a dense grove of plantain trees forming the entire hedge. With
the grove of the plantain trees there was the hedge of ketaki grove.
It was full of the cries of peacocks, and bees were sweetly humm¬
ing in it. It had the cooing of pigeons and was graced with many
parks. It was thronged with hundreds of mansions; it was re¬
sounding with the notes of intoxicated cuckoos. It had many trees
which were graced with big gems banging from their branches.

11-17. The quarters were filled with the sound of the songs
of the female kinnaris. It was pleasing due to many gardens.
(Nearby) there was the excellent bank of Gautami. The abode
of Bharadvaja was auspicious and was having many excellences.
It was full of many male and female servants (respectively) re¬
sembling Cupid and (his spouse) Rati. The auspicious abode of
Bharadvaja was full of various implements. Inside it was a white¬
washed mansion, and there were eight orchards inside it. In the
midst of them there was an extremely beautiful house. It was
beautified with the palace-like abode of the great god on (all) the
four sides. Each temple had graceful nocturnal instrumental
music. It was just fashioned for the excellent heavenly women to
rest (in it). Rama moving out of the house of Bharadvaja went
accompanied by all to the great house in the middle of the forest.
He entered it, the interior of which was covered with blankets;
it had also separate seats (covered) with cloth; at the centre there
was a throne; it had many seats for the sages.

18-21. Near the incomparable seat of the public reader of
Pur^as were the excellent seats for the king, the monkeys
and the bears. Having seated the public reader of Purapas in
the east, and then Vasi$tha and the best men, as well as Vi$Qu
and the kings, he took a low seat. The sky was covered with
clouds; the quarters were bright; the earth, with the seeds sown,
was having good flowers. The courtyard was neither hot nor
cold, had santana flowers, and was fragrant with dama flowers.
Looking at Sambhu, Rama said (these) words: ^ ^(Please) tell
(us) the story of Sankara. O best sage, I who am hearing the
excellent account of the great lord, which destroys a stream of

2296 Padma Pwrds^

sins, am not satisfied. Tell me what the great lord, surrounded
by the host of gods, did in Gautama’s hermitage.”

^iva said:

22-23. The son of Vayu, seated with a great lute, asked Siva;
“Tell (me) what the fruit would be by worshipping the lord with
materials brought (after) they are procured justly. (Tell me also)
what fruit would accrue if they are offered after stealing, and
when materials that are collected are impaired. O lord, tell me
(about these) one by one. Give the answers (to these) questions
quickly. What is the use of the story, O Sambhu?”

24-27a. Then the lord said to the monkey: *T shall tell
everything to you. Listen attentively. That Gautama, having
worshipped the unborn Sadasiva with (materials) procured
justly, obtained this splendour. Formerly a brahma^a named
Akatha, Manka^a’s son, obtained as his chaste (wife) Su§o-
bhana. He was poor, full of pity, and without parents. He ate
(every) sixth day. When, after having fasted for five days, he
proceeded to eat, (just then) an ascetic came (there). The ascetic
spoke sweet (words) to Akatha: T who have fasted for a month,
stand (here) after having come to you to eat. I shall eat if you
have (food). O sage, I do not have a desire to eat in another’s
house.* ”

Akatha said:

27b-29, O best brahmaija, I do not eat for five days. On the
sixth day my (turn to eat) food has come. Then I have to think
what ought to be done. Come, I shall today wash your feet.

Then the meditating saint said, ‘Yes,* and with his both feet
being washed, desired to eat the food. He ate that food brought
with ghee after it was cooked on the piece of a leaf of plan¬
tain tree. It was well furnished with wild articles; it (was) res¬
pectfully (served). Nothing was left of the food.

30-33. The ascetic Akatha, seeing the sage to be pleased,
was (himself) pleased along with his wife. The ascetic, having
eaten, left. That Akatha also, with his mind pleased, muttered
(a hymn). With his wife he followed the way of the life of pig¬
eons. The sage, with his wife, became ready for the expansion

V. 117*34-45 a

2297

of his austerities. Having put the lord of Um& in l^iva's Phallus
on a seat, he worshipped him accompanied by his attendants.
After putting the Phallus when he saw, he observed an unknown
brahmana of an emaciated figure. The lord was naked, without
feet, squint-eyed, a cripple with a withered arm, without ears.
He recited Samans; he was well-versed in many sacred texts. He
saw him who had come to his house.

34-36. Then Akatha said (these) words to his wife Su^-
bhana: ‘This brahman^ of a loathsome dress is coming. Half
the food should be given to him. Preserve half the food. When
this day also passes, then, I think, on the sixth day you will not
live for want of food. Tell me what you think?”

That ^obhand said:

37. The (span of) life is written on the forehead. Nobody
dies in between.

Akatha said:

38-43a. Virabhadra had cut off the head of Sacrifice(?) of a
fixed (span of) life and of a perpetual character, then what to
say of human beings of a sinful nature? So if, avoiding (to give)
him (food) you eat it, then I shall give him (my) food. 1 shall do
according as you wish.

The wife said: “How shall I eat when you have not eaten?
Have I formerly eaten (like this)? Listen to this another (thing).
Food is the life of beings. This is actually seen by all living
beings (i.e. men). Therefore, she who gives food is said to be the
giver of life. Beings are produced from food; and since they
grow (because of food), there is not greater gift than that of
food. The gift of food is highly fruitful. The life of him who
does not give to a being a drop of water sticking to the end of
a shaking leaf of ASvattha, is useless. Piety alone helps (a man)
in the next world. Neither the wife nor the relatives.

43b-45a. The wife, the parents, the sons are helpful as long
as a man’s life lasts (i.e. as long as he is alive. They are) not
(real) kinsmen. Wealth, youth, friends (of a man live) here only.
He, best of those practising piety, enjoys piety here and in the
next world. What about us?”

2298

Fadma Purdn^a

Having heard these words of his wife, Akatha, the treasure
of kindness, gave, without any apprehension, the excellent food
to him (i.e. that ascetic).

45b-50. ‘This is god ^iva, of many acts, who has come
(here)*. Deciding like this, he washed his body—destroying
sins—^his feet up to his knees, his shanks and ankles below them.
Then he made the brahmapa sip water. Then Akatha brought
that brahmapa'with crippled feet to his courtyard. He lifted him,
of crippled feet, and made him sit on a seat ofiEbred to him.
Akatha, having worshipped the sage, fed him. In the meanwhile,
some mad man came to the house. He took the man with the
crippled feet and took him out of the house. He also burnt
their house, and beat up the couple.

51-54a. The brahmai]ta Akatha who was beaten, quickly
entered the burning house to take (out the representation) of
the god. Then the best br^mapa took (the representation of)
the god whose worship was burnt, and coming out saw the heat
on his face. Despising the worship that was (thus) burnt, and
seeing (the representation of the god) with a burnt body, the
pious one said to his wife: “Certainly my entire body should be
rendered like that (i.e. should be burnt) as the worship of the
great lord (is burnt).*’

The crippled one said'.

54b-55. Your worship done even afterwards will be fruitful,
as when other materials are burnt, people give the material like
those (as were burnt). In the same way, when (the materials of)
worship are burnt, worship should be done like that (i.e. with
fresh materials).

Akatha said:

56-59a. O br^ma^a, nothing beneficial takes place by
means of the worship which is done with stolen materials. So
also, O brahma^a, diva’s worship done with materials unjustly
procured, does not give auspicious (things^.

Saying so, Akatha quickly started to burn his body. Then
the mad man took the burnt Phallus and vanished in a moment.
Then the crippled one having become Hara (i.e. iSiva) warded

V.117.59b-76

2299

off Akatha: “O brahmaqa, why are you dejected? I am the
giver of boons. Ask for a boon.** Akatha also asked for a very
steady devotion for the feet of the lord.

Suta said:

59b-61. Hearing this account, Rama, surrounded by sages,
was pleased. He saluted Bharadvaja, and solicited his order to
leave. Then the sage Bharadvaja, being pleased, and having
saluted ^ambhu, the best sage Vasi^tha, Vis^u and the hosts of
sages, dismissed them. They also went after saluting (Gautama).

The {sages) in the Naimifa {forest) said:

62. What did Rama, of great lustre, along with all sages,
do? So also (what did) that ^ambhu of great glory (do?)

Suta said:

63-67a. Rama, desiring to perform the monthly sraddha of
Kausalya on the next day, invited excellent brahmapas almost
like sages. Rama, who was singly devoted, (also) invited ^ambhu
who knew the entire truth, Narada, RomaSa, Bhrgu and Visva-
mitra. He slept on a comfortable bed on the ground. When
the next morning came, he, having bathed in the morning
according to the proper rites, got prepared by cooks pure food,
vegetables etc. He (got) prepared various agreeable foods (dishes)
to be sucked and chewed; so also thirty-six (other) dishes fit to
be eaten like cakes.

67b-71a. He (got) prepared sweetened milk of six kinds,
and two hundred cooked vegetables. He kept ready three
hundred varieties of uncooked and mixed (articles); so also kala
vegetables, and various (kinds of) fruits. So also Rama got
ready roots and bulbs and bark-garments. With his brothers and
family priest he went to the river; and having bathed in the
water of Sarayu, having offered oblations into the fire, and
speaking words of welcome to the guests the king worshipped
the deities. Having restrained his breath, and having decided
upon the object he gave them the invitation.

7lb-76. Rama invited Romasa, Narada at the all-god sacri¬
fice. He invited ^ambhu, Bhfgu and Kausika at (the rite in
honour of) divine mothers. Then having prepared a circle and

2300 Padma Puribsa

having properly worshipped, he washed the feet (of the sages)
with water given by Sita. Having made those brahmapas sip
water he was about to go home. (At that time) a guest came
(there). He was old. His figure was deformed. He was slim.
His limbs were trembling. Similarly his feet and head were
shaking. His (loose) skin was hanging. He was troubled by the
excess of asthma. His cheeks had rheum of the eyes clinging to
them. His beard was smeared with saliva. He said to king
R&ma: “I am the only brahmana that remains (unfed). Give
food also to me who am old and weak.**

77-80. Rama too, hearing his words, said (these) words to
Lak^ma^a: “You wash his feet. I shall worship the brahmana’*.
The guest also spoke (these) words to Rama who was absorbed
(in the ritual): “I desire (to have) food (only) if you wash my feet.
Do you insult me because (you think these) brahmapas are
superior to me? You do not know the method of performing a
^raddha as is practised by the great sages. If you insult me,
then all brahmanas are insulted. The sraddha (would) be
harmed and you will go to hell.**

81-88. Then Rama himself washed the feet of the brahmana;
and having made the brahmana sip water he took him into the
house. Then Rama having sipped water, himself gave him a
seat. When the brahmanas were seated on their seats, he con¬
trolled his breath, and having obtained (their) consent to the per¬
formance of his rite, he would throw (i.e. he threw) water with
sesamum seeds, with (the accompaniment of) the hymn Apahata
at the region of the door. Then he should throw it at the place
where the vessels for the dead ancestors are kept, with (the
utterance of the hymn) Udlratdm. Then he should throw the
water with the sacred rice grains with (i.e. by reciting) the
Gfiyatri (hymn) at the place where vessels for the gods are
placed. Then having sprinkled the entire (food) that is cooked,
he should utter this hymn. Then having thought of the place of
Sraddha as Gaya, and having reflected upon Vi$nu, so also
having meditated upon the Vasus and (his) dead ancestors, he
should proceed with the Sraddha Then he should offer worship
to all gods with grains of barley or rice. Then he should take
along with sacred rice grains, two darbhas with their roots and
tips joined. Touching the ground with his right knee, he should

V.117.89-102a

2301

ofifer water into the hands of the brahma^as. Then, he who
offers the Sraddha, should offer a seat with (the utterance of
these words) Pururavdrdrava^m devdnam i^mdsananty and
should request them.

89-97a. Then having made a respectful offering on the tips
of the darbhas at the north, he should turn the pot making it
lie with the face on the knot of the darbhas. Then he should
make the vessel lie with its face upwards, and should sprinkle it
with water and golden ornaments. He should put water into the
pot in which the pavitra (darbhas) have been put, with (the
hymn) iSam no devyd. He should also (recite the hymn in honour)
of all gods as long as the rite enjoined by the rules goes on. He
should put barley-grains into the pot to the accompaniment of
the hymn Yavosi dhdnyardjo vd. Then he should offer water-pots
mixed with honey (i.e. in which honey is placed) and with sandal
and flowers. Then the respectful offering should be made with
the utterance of the words: *0 brahma^a, this is a respectful
offering to you*. Then he should ask (the brahmapas): ‘May I
invoke the gods*. Then saying Visvedevdh he should put the
darbhas on the head of the brahmapa. He should then mutter:
‘The ViSvedevas listen. May they come (here).’ Then having
come and being seated, he should take the pot with the darbhas.
Then having thrown the water from the main vessel on his right
foot, he should put the water from the pot on the right hand of
the brahmaoa in front of the pavitraka, to the accompaniment of
the hymn Yddivyd. Then saying: ‘This respectful offering to
you* and collecting the water of the respectful offering in a pot,
he should put that vessel containing the water used for the
respectful offering somewhere.

97b-102a. Then having put water on their hands, he should
worship them with barley-grains. Requesting them: ‘Worship,
propitiate*, he, the giver of the water, having worshipped from
the foot to the head, and repeating the hymn Gandhadvdrem, he
should, likewise, worship the dead ancestors, with his sacred
thread hanging down from his right shoulder. Then having
invested a brahmatta with a sacred thread, and with the darbhas
with the sesamum seeds, he should, with his left knee put on the
ground, offer him a seat. Then facing the south he should ask
them about the appropriate moment. Then he should put the

2302 Padma Purd^

pot in the darbhas with their tips in the southern directioni in
such a way that it lies on its face. Then having been tied with
three darbhas he should make it lie with its face upwards.

102b-105a. Then having sprinkled (water) into the pots with
two darbhas and sesamum seeds, he should put water to the accom¬
paniment of the hymn iSam no devyd,aiLd should put the sesamum
seeds, uttering (the hymn) TilosL Then having offered sandal and
flowers, he asks them: ‘Are you satisfied with the respectful
offering?* When they give the answer: ‘The respectful offering (is
satisfactory)’ he should invoke his dead ancestors. Then, he should
stand, and holding in his hand the respectful offering made of
sesamum seeds, flowers and darbhas, he should offer the water
of the respectful offering with the (utterance of the) hymn:
Uiantastva.

105b-106a. Then after that he should worship them, and
should, as before, put the sacred thread so as to hang from his
right shoulder. He should use a golden pot for (offerings to be
made to) gods after having washed it.

106b-110a. He should use a silver pot for (oblations to be
offered to) the dead ancestors, or as is available. In its absence
a pot made of bell metal, not obtained from anyone else, is ex¬
cellent. In its absence vessels made of pala^a leaves would be
(used). But not a mediocre one. So also vessels made of leaves
of plantain trees, mango trees, jambu leaves, punnaga leaves,
paraka leaves, leaves of campa, madhuka, kutaja, so also leaves
of matulunga should be given by men at a sraddha. Having
brought the food in a ladle and ghee in hands, he should ask the
brahmana about the spreading of the food after wearing the
sacred thread over his right shoulder and under the left arm-pit.
(He should say to the brahmana:)

110b-112a. T shall put (the oblation) into fire*. The reply
(would be:) ‘Do so.’ Then having spread it out he should wear
the sacred thread (in the usual way) and having sprinkled (water)
should collect it. Saying Somaya pitfmate svadhd namaste he
should offer (oblation) to Soma. (He should also say:) Yamaya
pitrmate svadhd namah^

112b-115a. Then he should offer the second oblation and
then having scattered sacred rice grains (he should say:) Agnaye

V.117.115b-132a

2303

kavyavahandya svadhd nama!^. Then having offered oblation, and
wearing the sacred thread over the right shoulder, he should
surround the br^mauas and go. Then he should repeatedly drop
it into the vessels meant for the dead ancestors. Then he should
wash the vessel meant for the piu^as and the ladle. Then he
should arrange the vessels.

115b-116a. Then to the right side of the vessels he should
offer food. He (i.e. Rama) gave all (kinds of) food, edible vege¬
tables.

116b-ll7. Then a very old guest, looking here and there,
said to the calm Rama; ‘^Quickly salute me. I am hungry. I shall
eat with your (i.e. after you) order.”

Il8-121a. Rama spoke (these) words: “Osage, wait fora
moment. I shall now quickly salute the deities and the dead
ancestors.” Saying so Rama offered the food in the vessels. He
put the darbhas on the pavitraka meant for gods in such a way
that their tips faced east and north, and those darbhas on the
pavitraka (i.e. the two darbhas placed on the ground) meant for
the dead ancestors in such a way that their tips faced west and
south. They offer food and darbhas, barley grains and sesamum
seeds looking upon them as *the earth*.

121b-125. He should first offer that, saying Ye devdf^,
to the gods, which is touched by the thumb of the brahmaua
to the accompaniment of these words: Idam Then he

should offer it to the dead ancestors and then to the guest. Then
saying Devatdbhyo he should offer the prayer repeated before
and after eating. Having muttered the Gayatri(-hymn) three
times, and with his sacred thread over his left shoulder and under
the right arm-pit, he should face the east; then wearing the
sacred thread over his right shoulder and under the left arm-pit
he should say, ^Hereafter (please) eat madhutraya*. When the
brahmahas have eaten, he should repeat a hymn that kills the
demons, and should cause the food and (other) eatables to be
served. 1 shall (now) tell in brief what great wonder that brah-
mapa who was the guest, performed.

125-132a. With one mouthful he swallowed the entire
(food) that was there in the pots; and said (to Rama): “Give me
that much food which would be enough for oblations to the vital
airs. Why are you engaged in (performing) the ^riddba rite.

2304

Padma Puribfa

if you are unable to give this much?0 Rama» if you are unable to
give (food) to me alone, then why are you intent upon giving to
many (br&hmatias)? Deeds done rashly are not (properly) accom¬
plished. All (the varieties of food) prepared by you are not
enough even for making an offering to my vital airs. Tell me how
you will give food to me and also to these (brahma^as).’’ The
hero Rdma said to him: “You eat according to your pleasure.**
Saying so, Rama observed that very wonderful deed of him.
Then calling ^ambhu, he said: “You spread out (i.e. serve
the food). I think that you are my father and sSiva, Parvati is my
mother. I think Bhavaniis Annapurna and the highest goddess.**

132b-142. That Parvati said (these) words: “I shall give him
sufficient (food).** Then Uma (i.e. Parvati) brought a bell-metal-
vessel full of boiled rice and adorned. With (i.e. in) a golden
ladle she brought fragrant and bright boiled rice. “Let this be
inexhaustible for him**, saying so she gladly gave once (only)
the boiled rice on the right hand of the brahmana. He, with his
head trembling, looked up. He had his hand stretched out.
“Taking the boiled rice in the hand, give it to me. Is it sweet and
well-cooked?’* I^ambhu’s wife (i.e. Parvati) said to him: “Eat
from your hand, then (only) I shall give.” Then the brahmana
again ate the food that was (placed) on his hand. Knowing that
was inexhaustible, he stretched out the other hand. The goddess
put the boiled rice on that hand. The chaste one gave the
cooked, inexhaustible food to other brahmanas (also). Then
that br^mana, having seen that inexhaustible boiled rice on
both his hands, stretched out another (i.e. a third) hand; and
he said: “Give me excellent food, with soup and ghee.” Then
that goddess ^iva, dear to ^ambhu, gave the inexhaustible
(boiled rice) to him. Whatever the chaste lady gave was all in¬
exhaustible. (But) again and again another (i.e. a new) hand was
produced. Thus having produced a thousand hands he stopped.
The brahmaua said to her: “Give me a mouthful of water. O
good lady, you have satisfied me. Neither Rama nor Sita has
satisfied me.”

Sambhu said:

143. Now Rama has given you; Sita has given you; I too

V.l 17.144-160 2305

have given you. What full (food) should be given to you here¬
after. Tell that to me.

The brahmam said:

144-147. I am satisfied. More should not be given to me.

As he knew that there was food on his hand, it somehow
did not fall down. Seated (there) he thought a long time: *How
is it that I have (but) one hand? This is prepared for my eiyoy-
ment, and not for any other act of mine. Therefore, all this of
another’s activity will be empty.* Determining like this with his
mind, the guest besmeared his body with (the food). That wonder
took place when all gods were watching. Knowing that the brah-
mapas were pleased, Rama who knew the highest truth and who
had a ladle in his hand, duly asked them: ""Are you satisfied?*

148-153. The excellent brahmapas (said:) * "We are satisfied. *'
He should, having scattered the food to the accompaniment
of hymns, and facing the south, place the piud^ near the
vessel. There only he should give mouthful (of water) to the
brahmauas. They threw their mouthfuls into the vessels of leaves
in which remnants (of the food) were kept. Those brahmauas en¬
tered the bouse without the guest. The guest said: ""O king, 1 shall
sip the water outside (only). O Rama, I cannot get up. Give me
your hand.** Then Rama gave his band. (But) the best brahmapa
did not get up. Then Hanumat also gave him his strong hand.
Then taking the best brahma^a with his other hand, the lord of
the monkeys dragged him. The brahmauasaid with a loud cry:

The brahma^a said:

154-160. Oh, clearly my hand is being cut off. Lift me by
holding at any other (place) than that.

Then he (i.e. Hanumat) covered (i.e. tied) his back up to
his head with his tail, and forcibly ran over the ground. But the
brahmapa did not move. Then the brave monkey, cutting the
ground with his feet, put both his feet on his head. The house
became shattered; (and) all the brahmaQas stood outside. Then
that Hanuma t came out along with that old brahmapa. He put
that old brahma^a on a seat. Bringing water for the brahmaoa

2306

Padma Parana

in an earthern pot, Jambavat said (to him): “O brahmat^a, you
should take clean water along with the pot. Sita would wash the
body, and Lak$ma^a will give (i.e. pour) water.** Then Jambavat
told Rama all that the brahma^a had said. Rama ordered his
younger brother and his wife to wash (the body,of) the brahmana.
Then Lak$maQa brought water to wash the brahmaQa*s body.

161-165. Then the king washed his entire body as he would
wash an image. Then by Rama*s advice the two (i.e. Lak$mapa
and Sita) did just like that. Then the guest threw his mouthful
on the face of Sita. She, having ornaments (on her person) was
covered with water. Then that chaste lady cleaned the brah-
ma 9 a*s face full of phlegm and saliva. Again she washed, and
his nose gave out phlegm. Then having made the brahmapa sip
water, Lak$mapa said to him, **Get up**. The brahmapa said:
“It is not possible.** Then Hanumat also came (there). The
guest said to him: “I, a brahmapa guest, am troubled by Hanu¬
mat. Some time back while lifting me, the monkey dropped me
down.**

166-170. Then Jambavat said to him: “My body is soft like
the down. I shall hold you. O brahmapa, you will not have any
harm.** Saying so, Jambavat lifted the brahmapa after support¬
ing him with both his arms. Bringing him to the verge of the
place occupied by the brahmapas, he put down the sage. Then
Rama went round the best brahmapas keeping them to his right.
Blessed ‘•by the excellent brahmapas he gave them tambula and
saluting, along with his brothers their feet, said: “O Sita, you
have not washed the feet of this guest. There is dirt at the
couple of shanks of him. His face also is full of dirt. Wash his
face properly. The brahmapa cannot stand dirt.**

Stta said:

171a. It was properly washed. (The dirt) has again come out.
R&masaid:

171b-174. Again wash off the dirt. Otherwise it would be
my fault.

Then Sita, having done like that, remained silent. That
brahmapa, highly enraged, said to R&ma and Sitii: best

V.ll7.l75-I87a

2307

king, Sita should support my feet, you should support my
hands, and let Bharata fan me. Let Laksmairta dress the multi«
tude of (i.e. my profuse) hair. Let ^atrughna remove (i.e. cle¬
anse) the phlegm on my body with his own garment.”

Suta said:

175-182a. Then they did all that in the caj^e of the guest as
was told by him. The brahmaiias, men, monkeys and demons
were amazed. Goddess Parvati and ^ambhu looked at him with
the knitting of their eyebrows (i.e. with frowns). Then the
guest and ^ambhu spoke mentally. The guest holding a conch,
a disc, a mace, wearing a yellow garment, with his entire body
adorned and very bright, was pleased. That ^ambhu who had
three eyes, who resembled pure crystal, who was adorned with
all ornaments, who was (bright) like a crore of suns, who had
put on a crown, who was the treasure of compassion, and who
was formerly propitiated, became pleased. Sadasiva holding
the hand of the disc-holder (i.e. Visnu) got up. Rama who was
very righteous, and whose body was horripilated, and whose
eyes were full of joy, fell (i.e. prostrated) on the ground like
a staff. His brothers, lying on the ground like staffs, saluted
him (i.e. Siva). iSiva, having raised Rama, embraced him, smelt
his head and spoke sweet words to Rama having lotus-like eyes.

Siva said: *

182b-183a. I am pleased, ask for a boon which is difficult
to be had even by Brahma and others. I have nothing to receive
from you. You ask for a boon. Do not delay.

Sri Rama said:

183b-187a. O lord of the worlds, I have nothing to ask for.
Now I have (in my possession) the kingdom of the earth. Heaven
is secured through (one’s) deeds. I have devotion through seeing
your feet. I am enjoying good health, (as) you see. That SIta
(my wife) is the best among women. I have subjugated all kings.
My subjects are endowed with righteousness. O you imperish¬
able one, due to your arrival I am glad. Yet 1 shall ask for
something. Let my devotion for you be stable. So also, O god.

2308 Padma Purina

O lord, stay in my house for three years in this form and expound¬
ing ail duties.

^iva said:

187b-192. Let it be so, O Rama. Everything will be possible
for you.

Then thedisc-holderfi.e. Vi$Qu)said to the lotus-eyed Rama:
“O noble one, ask for the boon that you desire. I am pleased
with you.” ^ri Rama said (these) words: “I have nothing to be
solicited. Whatever I wanted to have, I have had it from ^ambhu.
All else has (already) been said. Yet, O Vi^pu, I ask for one
(thing). Always be pleased (with me).” Then Vispu said to
Sita: ‘‘I am now pleased with you. Ask fora boon. I shall grant
it.” Then Sita said (these) words: “Before (some) time my
husband has asked for a boon. I have no other boon (to seek
from you). If you willingly grant (one), then let my mind
(always) turn away from another man (than my husband). O
brahmatta, O lord, my salutation to you.”

193-197. Then all the sages saluted the two excellent deities.
He then said to Rama: “(Now), eat along with your brothers.
With the goddess (Parvati) I shall stay in your charming, secluded
mansion. Let Vi$pu who does all things, and who is accom¬
panied by the daughter of the ocean (i.e. Laksmi), stay in one
mansion, O Rama, for he is very greedy.” Then the revered sage
Vasi$tha sat in front of the two in a clean, great house, rich
with seats and containing many vessels. Other sages and kings
also sat according to their (seniority in) ages. Then king Rama,
along with his brothers, made them sit on a soft, even seat.

198-205a. Rama, comforting his servants led by Hanumat,
said: “You should stand round about. I shall eat afterwards.
(This will not be) in a different manner.” Then they all gave
them respectful offerings one by one. All those who were
Rama’s attendants, also ate (food). Giving them tanibula etc.
(Rama) fed the chief monkeys and others. Then the lotus-eyed
R^a, after they all had eaten (food), gave food to the helpless,
the blind, the poor so also to the beasts, birds and animals, and
started offering the sandhya (prayer). Then the king offered his
sandhya (prayer) and muttered (the hymns), and having saluted

V.117.205b-217

2309

them occupied the throne. That Rama, the descendent of Raghu,
being waited upon by the citizens and inhabitants of the country,
shone, when in the assembly, as god (Indra), the lord of 2$aci,
surrounded by all gods. He executed all the work of (the admi¬
nistration of) the kingdom along with his brothers; (then) Rama,
(calling) each one by his name gave leave to all. He also dis¬
missed his brothers and other monkeys.

205b-207. Then the very lustrous Vasistha said (these)
words to Rama: “O Rama, do not forget the duty that you
have to perform in the morning. The venerable lord of Ambika,
the lord of the worlds, !§ambhu is seated there. The glorious one
should be diligently remembered and saluted.” Saying, “All
right”, the king (i.e. Rama) saluted his preceptor, and gave him
leave; and thinking of the lord of lords, he resorted to his wife.

The sages said:

208. O preceptor, tell us what Rama, the best among the
intelligent, did after having got up in the morning. We have a
curiosity to listen to it.

Suta said :

209. Then seeing Sambhu, Rama said to him: “(Please)
narrate the tale of Sankara. O best sage, I am not (fully) satisfied
with (the account of) the greatness of $iva, which destroys the
stream of sins, (though) I have been hearing it.”

Sambhu said:

210-217. Now I shall tell you the reply given by the lord
to the remaining question. Those who wait upon the deity with
materials procured unjustly, become deformed, as (for example)
a demon, named Rupaka, propitiated Sankara with wealth
earned unjustly. He made a bell to please the lord by (spending)
that wealth only. His son was known as Sampati. He worshipp¬
ed Sankara with wealth earned unjustly. Both of them died one
day. They went to Siva’s heaven. Virabhadra spoke to them:
“O Rupaka, you offered worship with wealth that was unjustly
earned; you also made a bell etc. Due to that conduct you will
be deformed and will be (born as) a thief. Clearly due to

2310

Padma Purdna

not listening to the uttarance of diva’s name, his ears would per¬
ish due to the sound (of the name) and he would not see (the
lord). By this much, O lord, you have properly offered the wor¬
ship. Therefore, you will have properly offered the worship.
Therefore, you will have devotion”. Thus Virabhadra directed
the attendant named Anasana, wandering somewhere. The two,
who were reduced to that state, stayed in diva’s heaven.

Santbhu said :

218-223. I shall now tell (you) the story about the impaired
materials of worship which the great lord told Hanumat: O
Rama, listen to the account of each of the goblin-attendants of
Siva. I shall also tell you (about) the ripening of actions.

^iva who was asked by Hanumat to narrate (the account of)
the attendants with impaired bodies said: ‘‘Listen to what is said
about him who is a knower, and who will knowingly offer
impaired materials to the lord: He has perspiration on his entire
body; for all the time he has perspiration on his body; his
garments are wet due to perspiration; his body has a small
stream brought about by perspiration; drops of perspiration
fall from the tip of his nose. He is seen to be unfit for touch.
Formerly, he, while perspiring, propitiated the lord. I shall tell
you a historical account about this:

224-230a. There was a brahmatja peasant named Cekitana.
Everyday he had agricultural produce after having bathed in the
morning. When the time of mid-day came, the brahmatia mut¬
tered (a hymn). He then said to his wife:‘Quickly bring me
food.’ With the food she brought, he who always perspired and
who was tormented by the sun, speedily worshipped l§iva with
sandal, flowers, sacred rice grains full of (his) perspiration. When
the evening came, he, with his body washed and looking very
handsome, worshipped the lord of gods with means (i.e»
materials) available in the season. The very intelligent one died
and went to diva’s heaven. Virabhadra also said to him: ‘Be
diva’s attendant (named) Svedila. Formerly you worshipped
Sambhu with materials touched by your perspiration. You were
always full of perspiration. Therefore, you become the attendant
(called) Svedila.’ ”

2311

V.117.230b-242
Sambhu said:

230b-231. O Rama, thus ordered by Vira (i.e. Virabhadra)
he became an attendant. O noble one, see this Gha^tamukha.
He was a vaisya named Vibhavasu in his former existence. He
was pious. He was a great donor. Everyday he fed brahmaoas.
He practised religious rites. In the morning he saluted and
worshipped I§iva with flowers. He smeared a small (portion of
the ground) with cowdung; and having worshipped the lord and
offered him a lotus etc. he sounded his impaired bell.

Rama said :

232. How (i.e. due to what) was his bell impaired?

Sambhu said:

233-236. Formerly there was a stout (person) known as

Soma. His son, called Manda, was ten years old. He had put

kulmasa grains cooked in fire into a bell, O king; and he had

eaten them. Therefore, it had become impaired. Trying to seize

that vaisya he said these (words). The vaisya himself cleaned

(other) materials but (not) the bell. t)ue to his using it (without

cleaning it) he contracted sin, and so became the attendant

Ghantamukha.

• •

Rama said:

237. When the materials of worship were purified, it was also
purified. Then how could it cause sin? It is properly .said that
the purifier of materials is for purifying the materials(?).

Sambhu said:

238. In the ordinary parlance there will be none who will
not be devoted to you. He will go to diva’s place. The narrator
also would be like that.

Siita said:

239-242. He who narrates this story, will be like him on the
earth. This most secret (account) would give the knowledge
about l^iva. O brahmai^as, I have told you this great (account)
helping (you) to lead an auspicious life. He who listens to it

2312

Padma Puratja

devoutly, is honoured in l§iva*s heaven. To the reader of the
Purapa one should give a garment, a cow, golden ornaments,
fertile land according to one’s capacity. He who recites or
listens to this dialogue between Siva and Raghava destroying
the entire stream of sins, goes to the highest place.